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THE 

ANALOGY  OF  RELIGION, 

Natural  antu  Ktijcalcir, 

TO     THE 

CONSTITUTION  AND  COURSE  OF  NATURE  : 

CONSISTING    OF 

A  Criticism  of  Butler^s  Treatise  on  the  Suhjedf 

TOGETHER    WITH 

A   VIEW    OF    THE    CO>>'EXION    OF    THE    ARGUMENTS 

OF    THE    ANALOGY    WITH    THE    OTHER    MAIN 

BRANCHES    OF    THE    EVIDENCES    OF 

CHRISTIANITY   NOT    NOTICED 

IN  butler's  work. 


BY  DANIEL  WILSON,  D.  D. 

BISHOP      OF      CALCUTTA. 


BOSTON: 
JAMES  LORING,  132  WASHINGTON  STREET. 

1834. 


Digitizeel  by  the  Internet  A^hiv 

in  2009  with  funding  from 

Princeton  Theological  Seminary  Library 


http://www.archive.org/details/analogyofreligioOOwils 


ANALOGY   OF   REI^IGION, 

Natural  atiTr  a^ebcaletr. 


SKETCH    OF     THE    DESIG^^    OP    BISHOP    BUTLF.r's 
ANALOGY. 

Bishop  Butler  is  one  of  those  creative 
geniuses,  who  give  a  character  to  their  times. 
His  great  work,   '  The  Analogy  of  Religion/ 
has   fixed   the   admiration  of  all   competent 
judges  for  nearly  a  century,  and  will  continue 
to  be  studied  so  long  as  the  language  in  which 
_,,    he  wrote  endures.     The  mind   of  a  master 
^  '■    pervades  it.     The  author  chose  a  theme  in- 
finitely important,  and  he  has  treated  it  with 
a  skill,  a  force,  a  novelty   and  talent,  which 
have  left  little  for  others  to  do  after  him.     He 
opened   the  mine  and  exhausted  it  himself. 
A  discretion  which  never  oversteps   the   line 
of  prudence,  is  in  him  united  witli  a  penetra- 
2 


6  WILSON'S     ANALOGY. 

tion  which  nothing  can  escape.  There  is  in 
his  writings  a  vastness  of  idea,  a  reach  and 
generalization  of  reasoning,  a  native  simpli- 
city and  grandeur  of  thought,  which  com- 
mand and  fill  the  mind.  At  the  same  time, 
his  illustrations  are  so  striking  and  familiar  as 
to  instruct  as  well  as  persuade.  Nothing  is 
violent,  nothing  far-fetched,  nothing  pushed 
beyond  its  fair  limits,  nothing  fanciful  or 
weak  :  a  masculine  power  of  argument  runs 
through  the  whole.  All  bespeaks  that  repose 
of  mind,  that  tranquility  which  springs  from'a 
superior  understanding,  and  an  intimate  ac- 
quaintance with  every  part  of  his  subject. 
He  grasps  firmly  his  topic,  and  insensibly 
communicates  to  his  reader  the  calmness  and 
conviction  which  he  possesses  himself.  He 
embraces  with  equal  ease  the  greatest  and 
the  smallest  points  connected  with  his  argu- 
ment. He  often  throws  out  as  he  goes  along, 
some  general  principle  which  seems  to  cost 
him  no  labour,  and  yet  which  opens  a  whole 
field  of  contemplation  before  the  view  of  the 
reader. 

Butler  was  a  philosopher  in  the  true  sense 
of  the  term.     He  searches  for  wisdom  wher- 


WILSON'S    ANALOGY. 


ever  he  can  discern  its  traces.  He  puts  forth 
the  keenest  sagacity  in  his  pursuit  of  his  great 
object,  and  never  turns  aside  till  he  reaches, 
and  seizes  it.  Patient,  silent,  unobtrusive 
investigation  was  his  forte.  His  powers  of 
invention  were  as  fruitful  as  his  judgment  was 
sound.  Probably  no  book  in  the  compass  of 
theology  is  so  full  of  the  seeds  of  things,  to 
use  the  expression  of  a  kindred  genius,  (Lord 
Bacon)  as  the  '  Analogy.' 

He  was  a  man  raised  up  for  the  age  in 
which  he  Hved.  The  wits  and  infidels  of  the 
reign  of  our  Second  Charles,  (Butler  was 
born  in  the  year  1C92,)  had  dehiged  the  lan# 
with  the  most  unfair,  and  yet  plausible  writ- 
ings against  Christianity.  A  certain  fearless- 
ness as  to  religion  seemed  to  prevail.  There 
was  a  general  decay  of  piety  and  zeal.  Many 
persons  treated  Christianity  as  if  it  were  an 
agreed  point  amongst  all  people  of  discern- 
ment, that  it  had  been  found  out  to  be  ficti- 
tious. The  method  taken  by  these  enemies 
of  Christianity,  was  to  magnify  and  urge  ob- 
jections more  or  less  plausible,  against  par- 
ticular doctrines  or  precepts,  which  were  - 
represented    as  forming  a  part  of  it ;    and . 


8  WILSON'S    ANALOGY. 

which,  to  a  thoughtless  mind,  were  easily 
made  to  appear  extravagant,  incredible,  and 
irrational.  They  professed  to  admit  the 
Being  and  Attributes  of  the  Almighty  ;  but 
they  maintained  that  human  reason  was  suffi- 
cient for  the  discovery  and  establishment  of 
this  fundamental  truth,  as  well  as  for  the  de- 
velopment of  those  moral  precepts,  by  which 
the  conduct  of  life  should  be  regulated  ;  and 
they  boldly  asserted,  that  so  many  objections 
and  difficulties  might  be  urged  against  Chris- 
tianity, as  to  exclude  it  from  being  admitted 
as  Divine,  by  any  thoughtful  and  enlightened 
person. 

These  assertions  Butler  undertook  to  re- 
fute. He  was  a  man  formed  for  such  a  task. 
He  knew  thoroughly  what  he  was  about.  He 
had  a  mind  to  weigh  objections,  and  to  trace, 
detect,  and  silence  cavils.  Accordingly,  he 
came  forward  in  all  the  self-possession,  and 
dignity,  and  meekness  of  truth,  to  meet  the 
infidel  on  his  own  ground.  He  takes  the 
admission  of  the  unbeliever,  that  God  is  the 
Creator  and  Ruler  of  the  natural  world,  as  a 
principle  conceded.  From  this  point  he  sets 
forward,   and  pursues   a  course  of  argument 


WILSON'S     ANALOGY.  9 

SO  cautious,  so  solid,  so  forcible ;  and  yet  so 
diversified,  so  original,  so  convincing ;  as  to 
carry  along  with  him,  almost  insensibly,  those 
who  have  once  put  themselves  under  his 
guidance.  His  insight  into  the  constitution 
and  course  of  nature  is  almost  intuitive  ;  and 
the  application  of  his  knowledge  is  so  sur- 
prisingly skilful  and  forcible,  as  to  silence  or 
to  satisfy  every  fair  antagonist.  He  traces 
out  every  objection  with  a  deliberation  which 
nothing  can  disturb  ;  and  shows  the  fallacies 
from  whence  they  spring,  with  a  precision 
and  acuteness  which  overwhelm  and  charm 
the  reader. 

Accordingly,  students  of  all  descriptions 
have  long  united  in  the  praise  of  Butler.  He 
is  amongst  the  few  classic  authors  of  the  first 
rank  in  modern  literature.  He  takes  his 
place  with  Bacon,  and  Pascal,  and  Newton, 
those  mighty  geniuses  who  opened  new  sour- 
ces of  information  on  the  most  important  sub- 
jects, and  commanded  the  love  and  gratitude 
of  mankind.  If  his  powers  were  not  fully 
equal  to  those  of  these  most  extraordinary 
men,  they  were  only  second  to  them.  He 
was  in  his  own  line,  nearly  what  they  were 
2* 


10  WILSON'S     ANALOGY. 

in  the  inventions  of  science,  and  the  adapta- 
tion of  mathematics  to  philosophy  founded 
on  experiment.  He  was  of  like  powers  of 
mind,  of  similar  calm  and  penetrating  sagaci- 
ty, of  the  same  patience  and  perseverance  in 
pursuit,  of  kindred  acuteness  and  precision 
in  argument,  of  like  force  and  power  in  his 
conclusions.  His  objects  were  as  great,  his 
mind  as  simple,  his  perception  of  truth  as 
distinct,  his  comprehension  of  intellect  nearly 
as  vast,  his  aim  as  elevated,  his  success  as 
surprising. 

The  ^  Analogy'  was  the  work  of  Butler's 
life.  As  early  as  the  year  1713,  when  he 
was  a  student  of  Divinity  at  Tewkesbury, 
and  only  twenty-one  years  of  age,  his  powers 
of  mind  were  already  directed  to  this  and 
kindred  subjects.  The  sagacity  and  depth 
of  thought  displayed  in  his  letters  to  Dr.  S. 
Clarke,  in  that  year,  attracted,  though  sent 
anonymously,  the  Doctor's  particular  notice, 
and  brought  on  a  friendly  but  most  acute  dis- 
cussion, which  has  been  annexed  to  all  the 
subsequent  editions  of  Dr.  Clarke's  '  Demon- 
stration of  the  Being  and  Attributes  of  God.' 
From  the  year  1718,  when  he  was  appointed 


WILSON'S    ANALOGY.  H 

preacher  at  the  Roll's  Chapel,  to  the  year 
1726,  when  he  puhlished  his  Fifteen  Ser- 
mons, the  subject  of  the  '  Analogy'  was  ap- 
parently uppermost  in  his  mind.  This  vol- 
ume contained  in  fact  the  germ  of  his  great 
work.  At  length,  in  the  year  1736,  when 
he  had  attained  the  age  of  45,  the  '  Analogy' 
appeared,  as  the  result  of  his  maturest  reflec- 
tions during  a  series  of  theological  studies  of 
between  twenty  and  thirty  years.  In  all  his 
subsequent  writings,  after  his  elevation  to  the 
Episcopal  Bench  in  1738,  till  his  death  in 
1752,  the  hke  train  of  thought  is  observable  ; 
and  even  in  the  last  of  them,  his  charge  to 
the  clergy  of  the  diocese  of  Durham  in  1751, 
the  one  commanding  subject  which  had  oc- 
cupied his  life  is  still  pursued.  Thus  a  long 
course  of  forty  years  was  devoted  by  this 
surprising  man,  with  a  depth  of  knowledge 
and  a  strength  of  mind  which  were  exactly 
suited  to  so  great  a  theme,  to  the  illustration 
of  the  truth  of  Christianity  from  the  course 
and  order  of  God's  natural  providence. 

The  consequence  is,  nothing  has  ever  been 
advanced  against  his  main  argument.     The 


12  WILSON'S    ANALOGY. 

infidel  has  never  ventured  a  reply.*  It  has 
long  been  in  every  one's  hands  ;  and  is  one 
of  the  few  works  which  go  into  the  elements 
of  every  well-directed  plan  of  education. 

It  has,  however,  been  generally  admitted, 
that  his  argument,  clear  and  convincing  as  it 
is  to  a  prepared  mind,  is  not  obvious  in  all 
its  parts  to  the  young  reader,  whose  experi- 
ence of  life  being  small,  and  his  habits  of 
reflection  feeble,  has  not  always  the  furniture 
necessary  for  comprehending  at  first  the 
thoughts   and  conclusions  of  such  a  mind. 

*  An  attempt  was  made,  fifteen  years  after  his  death, 
to  fix  the  charge  of  superstition  on  Bishop  Butler.  It 
was  even  insinuated  that  he  died  in  the  communion  of 
the  Church  of  Rome.  These  calumnies  had  no  foun- 
dation. They  were  refuted  at  the  time  by  his  friend 
Archbishop  Seeker,  to  the  satisfaction  of  every  one. 
And  when  the  accusation  and  the  reply  to  it  were  re- 
corded in  Butler's  life  in  the  Biographia  Britannica, 
by  Dr.  Kippis,  Bishop  Halifax  took  occasion  to  sift  the 
matter  again  to  the  bottom,  and  published  the  result  in 
his  edition  of  the  '  Analogy,'  in  1787.  This  set  the 
question  completely  at  rest.  The  decided  opposition 
of  Bishop  Butler's  sentiments  to  the  errors  and  corrup- 
tion of  the  Church  of  Rome,  is  indeed  apparent  in  all 
his  writings  ;  and  it  is  now  not  worth  while,  in  fact  it 
would  be  obviously  unjust,  to  enter  into  the  details  of 
so  wretched  a  misrepresentation.  This  subject  is  very 
properly  omitted  altogether  in  the  Oxford  University 
edition  of  1807  ;  nor  would  it  have  been  alluded  to 
here,  if  the  charge  against  Bishop  Butler  as  well  as  its 
answer,  had  not  been  revived  since,  in  an  article  of  a 
widely  circulated  work,  La  Biographie  Uniyerselle. 


WILSON'S    ANALOGY.  13 

The  difficulty  is  increased  by  a  style  not  al- 
ways clear  and  accurate.  His  language,  in- 
deed, interests  and  delights  those  who  are 
accustomed  to  his  manner,  and  seems  to  have 
flowed  from  him  without  art  or  contrivance. 
The  familiar  expressions  and  illustrations 
vi^hich  continually  occur,  are  not  without  their 
charm.  Even  the  colloquial  turn  of  some  of 
the  phrases  sits  well  upon  the  author.  Still, 
as  a  whole,  the  style  is  too  close,  too  negli- 
gent, too  obscure  to  be  suitable  for  the  young. 
It  is  marked  with  that  carelessness  into  w^hich 
many  writers  of  the  first-rate  talents  fall,  when 
intent  only  on  their  great  theme,  they  pour 
out  their  thou2:hts  in  the  words  which  first 
present  themselves.  More  than  one  attempt 
has  therefore  been  made  to  aid  the  inexpe- 
rienced reader,  by  short  analyses  of  Butler's 
argument.  That  prefixed  by  Bishop  Hali- 
fax to  his  edition  of  1787,  is  the  most  valua- 
ble, as  it  is  the  best  known.  In  the  follow- 
ing Essay  a  more  detailed  review,  or  sum- 
mary, of  the  work,  is  attempted,  with  a  similar 
design  :  wnth  what  success  must  be  left  to 
the  judgment  of  the  public.  If  it  aids  in 
forming   some   idea  of  the  general  reasoning 


14  WILSON'S     ANALOGY. 

of  the  Work,  it  will  accomplish  all  that  was 
designed.  It  cannot,  indeed ;  for  nothing 
can  give  a  just  impression  of  Butler,  but  But- 
ler himself.  It  is  not  intended  to  supersede 
the  mighty  master,  whom  it  only  introduces. 
But  besides  the  obscurity  which  is  found 
in  *  The  Analogy'  by  the  youthful  student,  it 
has  been  also  remarked,  that  Bishop  Butler's 
statements  of  Christianity  itself,  from  what- 
ever cause,  are  somewhat  restricted.  The 
impression  is  cold.  The  consolation  and  life 
of  it  are  absent.  Whether  this  arises  from 
the  nature  of  his  argument,  and  the  class  of 
opponents  whom  he  addressed,  or  from  the 
turn  of  the  Bishop's  mind  to  retired  and  con- 
templative, rather  than  vivid  and  popular, 
descriptions  of  truth  ;  or  from  something  of 
the  languor  so  generally  complained  of  in  the 
Divinity  of  the  era  when  he  wrote,  it  is  not 
easy  to  say.  Certain  it  is  that  there  seems 
some  ground  for  the  complaint.  The  full 
and  exuberant  grace  and  consolation  of  Chris- 
tianity in  its  particular  doctrines,  and  its  ap- 
plication to  the  heart  and  life,  were  not,  in- 
deed, the  topics  of  our  great  author ;  but  the 
references   which   frequently   occur   to   the 


WILSON'S    ANALOGY.  15 

scheme  and  end  of  revelation,  would  un- 
doubtedly have  admitted  of  some  observa- 
tions on  these  important  points,  which  may 
now  be  thought  wanting.  Will  we  be  for- 
given, if  we  suggest,  in  the  proper  place, 
what  we  intend  by  this  remark  more  at 
length  ?  The  eminent  station  which  Butler 
holds,  makes  it  natural  that  we  should  offer 
without  fear,  after  an  interval  of  nearly  a  cen- 
tury, such  reflections  as  honestly  occur  to  us. 
A  Classic  may  always  be  commented  upon. 

In  the  following  pages,  therefore,  it  will 
be  our  design — 

I.  To  state  the  general  argument  which 
Bishop  Butler  pursues  in  the  Analogy  ;  and 
to  review  the  principal  steps  of  his  reasoning. 

II.  To  point  out  the  connexion  of  the 
argument  of  the  Analogy,  with  the  other 
main  branches  of  the  Evidences  of  Christiani- 
ty ;  to  notice  its  use  and  importance ;  and 
to  offer  some  remarks  on  Butler's  particular 
view  of  Christianity  itself,  and  on  the  adapta- 
tion of  his  argument  to  practical  religion  in 
all  its  extent.  Each  of  these  divisions  will 
necessarily  draw  us  into  some  length. 


16  WILSON'S     ANALOGY. 

We    begin   with    a    statement  of    the 

GENERAL  ARGUMENT  OF  THE  ANALOGY. 

The  chief  design  of  this  great  work  is  to 
answer  objections  raised  against  Religion, 
Natural  and  Revealed,  and  to  confirm  the 
proof  of  it,  by  considering  the  analogy  or 
likeness  which  that  system  of  religion  bears 
to  the  constitution  and  course  of  the  world  as 
ruled  by  God's  ordinary  Providence.  It  com- 
pares the  known  state  and  progress  of  things 
in  the  natural  world,  with  what  religion  teach- 
es as  to  the  moral  world  ;  the  acknowledged 
dispensations  of  Providence,  with  the  appoint- 
ments of  religion  ;  that  government  of  God 
which  we  actually  find  ourselves  under  here, 
with  that  government  of  God  which  religion 
binds  us  to  believe  and  expect  hereafter. 
And  it  shows  that  these  two  schemes  are  in 
many,  very  many  respects  alike,  that  they 
are  both  vast  and  incomprehensible  as  to  their 
whole  compass  and  extent,  but  that  still  they 
may  both  be  traced  up  to  the  same  general 
laws,  a^nd  resolved  into  the  same  principles 
of  divine  conduct.  It  takes  for  granted  that 
there  is  an  Intelligent  Governor  of  the  world, 
a  supreme  and  perfect  Author  of  nature  ;  and 


WILSOi\'3     ANALOGY.  17 

then  argues  from  that  part  of  his  works  and 
dispensations  which  is  known  and  acknowl- 
edged, to  that  part  which  is  denied  or  object- 
ed to  ;  from  the  world  of  nature  to  the  world  of 
revelation  ;  from  the  confessed  order  of  Pro- 
vidence to  the  disputed  appointments  of  Grace; 
from  creation  to  Christianity.  Its  proper  de- 
sign is  not  to  prove  the  truth  o-f  natural  and 
revealed  religion  by  their  direct  evidences  of 
miracles  and  prophecies.  The  author  of  the 
Analogy  takes  other  ground.  He  supposes 
all  these  usual  proofs  to  remain,  and  remain 
in  all  their  force  ;  and  he  attempts  to  confirm 
them  in  the  minds  of  considerate  men,  who 
may  have  been  staggered  by  objections  and 
difliculties,  by  taking  up  the  objector  on  his 
own  admission  of  the  supreme  rule  of  the 
Almighty  in  the  world,  and  showing  him  that 
his  objections  have  no  real  weight,  because 
they  might  be  raised  against  the  works  of 
God  in  his  ordinary  and  confessed  govern- 
ment of  the  kingdom  of  nature,  just  as  plausi- 
bly as  against  the  government  of  the  same 
God  in  the  kingdom  of  religion.  This  is  his 
line  of  argument.  lie  reasons  from  that  part 
of  the  divine  proceedings  which  comes  under 
3 


18  WILSON'S    ANALOGY.. 

our  view  in  the  daily  business  of  life,  to  that 
larger  and  more  comprehensive  part  of  these 
proceedings  which  is  beyond  our  view,  and 
which  religion  reveals.  Thus  he  answers 
and  silences  objections.  God's  ordering  of 
the  affairs  of  men  by  his  Providence  is  a  fact 
known  and  admitted,  and  present  before  our 
eyes.  Now  if  it  can  be  shown  that  God's 
ordering  the  conduct  of  men  by  the  laws  and 
motives  of  religion  is  analogous  to  this,  and 
liable  to  no  more  nor  other  objections,  then 
we  have  a  probable  argument,  in  the  first  in- 
stance, and  independently  of  its  direct  evi- 
dences, in  favour  of  the  truth  of  Christianity. 
Thus  objections  are  satisfactorily  silenced^ 
if  not  removed.  The  acknowledgment  of  a 
perfect  Creator  and  Ruler  of  the  Universe, 
connected  with  the  fact  that  he  does  such 
and  such  things,  acts  by  such  and  such  gen- 
eral laws,  brings  about  such  and  such  effects, 
attaches  such  and  such  consequences  to  men's 
actions,  deals  with  them  in  such  and  such  a 
manner  in  the  daily  and  hourly  appointments 
of  his  Providence,  gives  us  data  to  proceed 
upon  in  answering  what  is  objected  against 
the  supposed  rule  of  the  same  God  in  religion. 


\V  I  L  S  O  .\  '  S     A  ?j'  A  I.  O  G  Y.  1 Q 

If  men,  indeed,  will  indulge  in  vain  and 
idle  speculations,  and  form  imaginary  .models 
of  an  universe,  and  lay  down  plans  for  ruling 
the  world  in  a  way  which  they  suppose  bet- 
ter than  it  is  at  present,  there  can  be  no  ar- 
guing with  them.  They  profess  themselves 
to  be  wiser  than  God.  They  take  up  with 
airy  notions  which  have  no  foundation  in  facts. 
This  is  to  deny  the  natural  government  of 
God,  which  was  conceded  by  the  hypothesis. 
But  if  men  will  leave  these  presumptuous 
conjectures,  and  come  to  facts  —  to  the  con- 
stitution of  nature,  as  it  is  actually  made 
known  to  us  by  experience,  and  as  confess- 
edly framed  by  an  all-wise  and  gracious 
Governor,  they  will  find  a  surprising  analogy 
between  Nature  and  Religion  ;  they  will  find 
the  probability  weigh  down  strongly  on  the 
side  of  the  truth  of  Christianity,  even  prior  to 
its  direct  proofs  and  evidences;  they  will 
find,  that  the  system  of  Christianity  is  loaded 
with  no  greater  difficulties  than  the  system  of 
nature  is,  and  that  it  is  no  safer  to  spurn  at 
the  scheme  of  religion,  than  to  ridicule  the 
constitution  of  the  same  infinitely  glorious 
God,  in  his  temporal  government  of  mankind. 


20  WILSON'S    ANALOGY. 

In  short,  our  author  shows,  that  the  dispen- 
sations of  Providence,  which  we  are  under 
now,  as  inhabitants  of  this  lower  world,  and 
as  having  a  momentary  interest  to  secure  in 
it,  are  analogous  to,  and,  in  fact,  of  a  piece 
with,  that  further  dispensation  which  relates 
to  us  as  designed  for  another  world,  in  which 
we  have  an  eternal  interest.  The  natural 
and  moral  world  are  thus  seen  to  be  intimate- 
ly connected  together,  and  to  be  parts  of  one 
stupendous  whole,  where  our  ignorance  be- 
trays us  the  instant  we  dare  to  speculate  and 
imagine  things  of  ourselves,  but  where  com- 
mon sense  and  common  prudence  lead  us  on 
securely,  if  we  are  modest,  and  practical, 
and  sincere.  And  the  chief  objections  which 
are  urged  against  religion,  are  thus  shown  to 
be  false  and  frivolous  ;  because  they  might 
have  been  equally  urged  before  experience 
had  taught  us,  against  the  course  and  consti- 
tution of  nature,  which  are  admitted  on  all 
hands  to  have  come  from  the  ever-blessed 
God.  If,  therefore,  they  are  inconclusive 
when  raised  against  the  external  and  obvious, 
and,  as  it  were,  tangible  order  of  things 
around  us,  much  more  are  they  inconclusivej 


WILSON'S    ANALOGY.  21 

when  raised  against  the  moral,  and  invisible, 
and  mysterious  order  of  things  which  Chris- 
tianity reveals. 

It  is  true,  this  whole  argument  from  analo- 
gy is  only  a  probable  one.  It  does  not 
amount  to  demonstration.  But  then,  it  is  a 
probable  argument  of  the  highest  kind,  and 
far  stronger  than  those  by  which  men  are 
every  day  guided  in  their  most  important 
concerns.  There  are  very  hw  things  indeed 
for  which  we  have,  or  can  have,  demonstra- 
tive evidence.  For  such  feeble  creatures  as 
we  are,  prohahiliiy  is  the  guide  of  life.  Every 
thing  turns  upon  it.  Even  a  single,  slight, 
presumption  may  not  be  without  its  weight ; 
but  presumptions,  however  slight  in  them- 
selves, if  frequently  repeated,  often  amount 
to  a  moral  certainty.  Thus,  if  we  acciden- 
tally observe  for  one  day  the  ebb  and  flow  of 
the  tide,  the  observation  affords  only  some 
sort  of  presumption,  and  that  perhaps  the 
lowest  imaginable,  that  the  same  may  happen 
again  to-morrow ;  but  the  observation  of  this 
event  for  so  many  days,  and  months,  and 
ages  together,  as  it  has  been  observed  by 
men  in  all  places  and  countries,  gives  us  a 
.3* 


22  WILSON'S     ANALOGY. 

full  assurance  that  it  will  happen  to-morrow. 
No  man  in  his  senses  thinks  otherwise.  Thus, 
also,  no  one  doubts  but  that  the  sun  will  rise 
to-morrow,  and  will  be  seen,  if  seen  at  all, 
in  the  figure  of  a  circle,  and  not  in  that  of  a 
square.  So  again,  we  conclude  that  there  is 
no  kind  of  presumption  that  there  will  not  be 
frost  in  England  any  given  day  in  January 
next ;  that  it  is  probable  that  there  will  on 
some  day  of  that  month,  and  that  there  is 
almost  a  moral  certainty  of  it  in  some  part  or 
other  of  the  winter.  In  hke  manner,  when 
we  observe  in  human  affairs  generally,  that 
any  thing  does  regularly  come  to  pass,  we 
infer  that  other  things  which  are  like  to  it,  or 
have  analogy  with  it,  will  also  come  to  pass. 
Human  concerns  are  all  carried  on  by  this 
natural  process  of  reasoning.  And  yet  we 
have  no  demonstrative  evidence  in  any  such 
cases.  Thus  we  believe  that  a  child,  if  it 
lives  twenty  years,  will  grow  up  to  the  strength 
and  stature  of  a  man  ;  that  food  will  con- 
tribute to  the  preservation  of  its  life  ;  and  the 
want  of  food  for  a  certain  number  of  days  be 
its  certain  destruction.  It  is  thus  men  go  on 
continually.     They  judge  and  act  by  what  is 


WILSON'S    ANALOGY.  23 

probable,  and  never  dream  of  asking  for  fur- 
ther evidence.  The  rule  of  their  hopes  and 
fears,  of  their  calculations  of  success  in  their 
pursuits,  of  their  expectations  how  others  will 
act  in  such  circumstances,  and  of  their  judg- 
ment that  such  actions  proceed  from  such 
principles,  all  these  rest  on  the  argument 
from  analogy,  that  is,  on  their  having  observ- 
ed before  the  like  things  with  respect  to  them- 
selves or  others.  Especially,  if  any  great 
scheme  of  things  is  laid  before  men  claiming 
to  be  the  plan  of  such  and  such  a  person,  and 
demanding  certain  efforts  and  duties,  they 
compare  this  scheme  with  the  acknowledged 
productions  of  that  person,  and  judge  by 
analogy  whether  it  is  his  or  not.  They 
compare  the  part  of  this  person's  designs 
which  is  known  and  familiar  to  them,  with 
the  new  scheme  at  present  unknown,  in  order 
to  form  a  probable  opinion.  If,  on  considera- 
tion, they  can  trace  the  same  mind  in  both 
plans,  the  same  ends,  the  same  sort  of  means, 
the  same  general  laws,  the  same  benevolence 
and  wisdom,  the  same  vastness  of  compre- 
hension, the  same  apparent  perplexity  work- 
ing the  same  good  results,  the  same  moral 


24  WILSON'S     ANALOGY. 

characteristics  and  features,  and,  above  all,  a 
dependence  and  connexion  between  the  two ; 
they  conclude  that  they  both  proceed  from 
the  same  author.  And  if  objections  should 
be  raised  against  the  new  and  unknown 
scheme,  which,  on  calm  inquiry,  seem  to  lie 
equally  against  the  scheme  already  known 
and  acknowledged  to  come  from  the  same 
hand,  these  objections  have  no  weight  with 
them,  that  is,  they  are  answered  by  the  analo- 
gy or  likeness  which  the  one  constitution  and 
scheme  bears  to  the  other.  Persons  who 
doubt  of  the  force  of  a  probable  argument  in 
religion,  should  consider  in  this  way  what  evi- 
dence that  is  upon  which  they  act  every  day 
with  regard  to  their  temporal  interests.  They 
act  in  the  daily  course  of  life  upon  evidence 
much  lower  than  what  is  called  probable. 
In  questions  of  the  greatest  consequence,  a 
reasonable  man  marks  the  lowest  probabili- 
ties, such  as  amount  to  no  more  than  show- 
ing that  one  side  of  a  question  is  as  supposa- 
ble  and  credible  as  the  other.  And  any  one 
would  be  thought  mad  who  did  not  do  so,  in 
many  cases.  Men  not  only  guard  against 
what  they  fully  believe  will  happen,  but  also 


WILSON'S    ANALOGY.  25 

against  what  they  think  it  possible  may  happen ; 
they  often  engage  in  pursuhs  when  the  pro- 
babiHty  is  greatly  against  success  ;  they  make 
such  provision  for  themselves  as  it  is  suppos- 
able  that  they  may  have  occasion  for,  though 
the  plain  acknowledged  probability  is,  that 
they  never  will  have  such  occasion. 

Indeed  it  is  a  real  imperfection  in  the 
moral  character,  not  to  be  influenced  in  prac- 
tice by  any  degree  of  evidence,  even  the 
lowest,  when  it  is  discovered.  Men  are  un- 
der a  formal  and  absolute  obligation  to  act  ia 
practical  matters  on  the  side  of  the  least  pre- 
ponderating probability.  As  when  we  weigh 
two  things  in  a  pair  of  true  scales,  the  small- 
est inclination  of  the  beam  enables  us  to  see 
which  is  the  heavier,  and  binds  us  to  act  on 
the  fact  that  it  is  so  :  so,  in  matters  of  prac- 
tice, the  smallest  degree  of  weight  on  one 
side  more  than  another,  enables  us  to  see  what 
is  our  duty,  and  binds  us  to  act  accordingly. 

If,  then,  the  analogy  of  nature  only  show- 
ed us  that  there  was  the  lowest  presumption 
of  the  truth  of  religion  notwithstanding  diffi- 
culties, men  would  be  formally  and  absolute- 
ly bound  to  believe  and  obey  it.     But  if  this 


26  WILSON'S     ANALOGY. 

analogy  shows  that  there  is  not  merely  a  low 
presumption,  but  the  highest  probability  of 
its  truth,  and  that  the  very  objections  to  it 
rest  on  such  matters  as  are  apparently  in- 
conclusive, when  applied  to  that  system  of 
things  in  Providence  which  is  acknowledged 
to  come  from  an  All-wise  and  Almighty 
Creator ;  nay  more,  that  these  very  objec- 
tions may,  for  any  thing  we  know,  be  really 
benefits,  yea,  most  important  instances,  upon 
the  whole,  of  the  Divine  goodness,  the  duty 
of  the  obedience  to  it  becomes  still  more  im- 
perative. And  when  it  is  considered  that, 
besides  this  argument  from  analogy  silencing 
our  scruples,  the  numerous  direct  evidences 
of  Christianity  remain  what  they  were  before, 
unanswered  and  unanswerable,  the  obligation 
to  receive  the  Christian  doctrine  becomes,  in 
fact,  the  first  and  paramount  duty  of  a  rea- 
sonable and  accountable  creature ;  and  the 
rashness  and  guilt  of  rejecting  it  become  cri- 
minal and  absurd,  in  a  degree  which  no  words 
can  express. 

This,  then,  is  the  general  design  of  Bishop 
Butler.  He  undertakes  to  show,  that  men 
cannot  reject  Christianity  on  the  footing  of 


WILSON'S    ANALOGY.  27 

objections,  without  acting  against  those  rules 
of  probability  by  which  they  have  been  guid- 
ed all  their  lives  in  all  their  most  important 
concerns,  and  by  which  they  are  guided  con- 
tinually, and  must  be  guided,  however  they 
may  act  with  regard  to  Christianity.  Thus 
our  author  leaves  the  unbeliever  without  ex- 
cuse—  condemned  by  his  own  conduct  on 
all  like  occasions  —  condemned  by  the  uni- 
versal experience  of  mankind  —  and  acting 
in  the  most  important  of  all  subjects  in  an 
opposite  manner  to  what  common  sense  and 
common  prudence  compel  him  to  do  every 
day  of  his  life,  on  the  most  momentous,  as 
well  as  the  slightest  occasions.  Such  is  the 
scope  of  this  celebrated  Treatise.  If  we 
have  dwelt  longer  than  might  seem  neces- 
sary in  explaining  it,  let  it  be  remembered, 
that  it  is  the  key  to  all  that  follows. 


28  WILSON'S    ANALOGY. 

ANALYSIS    OF   BISHOP    BUTLER's    ARGUMENT, 

After  this  sketch  of  the  design  of  the  Ana- 
logy, let  us  now  proceed  to  give  an  idea, 

so  FAR  AS  WE  MAY  BE  ABLE,  OF  THE  SEVE- 
RAL    STEPS     OF     OUR     author's     ARGUMENT. 

We  say,  so  far  as  we  may  be  able  ;  for  it  is 
no  easy  task  to  compress  and  simphfy  a  series 
of  close  and  profound  reasoning.  However, 
some  assistance  may  be  given.  The  reader's 
patience  is  requested.  Such  an  author  de- 
mands and  rewards  the  utmost  attention,  and 
cannot  be  understood  without  it. 

The  whole  Treatise  is  divided  into  two 
parts.  In  the  First,  the  author  shows,  that 
the  things  principally  objected  against  natural 
religion,  are  analogous  to  what  is  experienced 
in  the  course  of  nature,  and,  therefore,  in- 
conclusive. In  the  Second,  he  shows  the 
same  as  to  Christianity,  or  Revealed  Reli- 
gion. In  the  First  Part,  he  considers,  as  we 
shall  presently  see  more  at  length,  by  a  sepa- 
rate review  of  each  topic,  that  natural  religion 
teaches,  1 .  That  mankind  is  to  live  hereafter 
in  a  future  state.  2.  That  there  every  one 
shall  be  rewarded  or  punished.  3.  That 
these  rewards  and  punishments  will  be  ac- 


WILSON'S    ANALOGY.  29 

cording  to  men's  good  or  evil  behaviour  here. 
4.  That  our  present  life  is  a  probation,  or 
trial.  5.  That  it  is  a  state  of  moral  disci- 
pline for  a  future  life.  6.  That  the  notion 
of  necessity  forms  no  valid  objection  against 
these  truths  ;  and,  7.  That  as  this  plan  of 
religion  is  but  very  partially  made  known  to 
us  in  this  world,  no  objections  against  its  wis- 
dom and  goodness  are  of  any  real  weight. 
These  points  we  shall  consider  in  seven  sepa- 
rate chapters. 

From  this  view  of  natural  religion,  we  shall 
proceed  with  Butler  in  the  Second  Part  of 
his  work,  to  weigh,  1.  The  importance  of 
Christianity  ;  2.  The  objections  raised  against 
it,  on  the  ground  of  its  being  miraculous  ; 
and,  3.  Our  incapacity  of  judging  what  w^as 
to  be  expected  in  a  revelation,  and  the  credi- 
bility that  it  would  contain  things  apparently 
open  to  objections.  4.  We  shall  next  have 
to  consider,  Christianity  as  a  scheme  imper- 
fectly comprehended  ;  then,  5.  The  particu- 
lar system  itself  of  Cliristianity,  the  appoint- 
ment of  a  Mediator,  and  the  redemption  of 
the  warld  by  him  ;  and,  6.  The  want  of  uni- 
versality in  revelation,  and  the  supposed  de- 
4 


30  WILSON'S    ANALOGY. 

ficiency  in  the  proof  of  it.  After  this,  we 
shall  have  to  notice,  7.  The  objections  against 
the  particular  evidence  for  Christianity  ;  and 
lastly,  8.  The  objections  which  may  be  made 
generally  against  thus  arguing  from  the  anal- 
ogy of  nature  to  religion.  These  will  be  the 
heads  of  eight  chapters.  The  following  re- 
view will  accordingly  contain  seven  chapters 
in  the  first  division  of  it,  and  eight  in  the 
second. 

The  author  begins  his  Treatise  (Part  I. 
Chap.  I.)  with  that  which  is  the  foundation 
of  all  our  hopes  and  all  our  fears ;  all  our 
hopes  and  fears  which  are  of  any  considera- 
tion—  a  Future  Life.  He  takes  for  granted 
that  there  is  an  Intelligent  Author  of  Nature, 
whose  moral  will  and  character  is  just  and 
good  in  the  very  highest  degree.  This  Au- 
thor of  Nature  formed  the  universe  as  it  is, 
and  carries  on  the  course  of  it  as  he  does, 
rather  than  in  any  other  manner.  Men,  as 
rational  creatures,  cannot  but  reflect  on  the 
mysterious  scheme  of  things  in  the  midst  of 
which  they  find  themselves  ;  and  cannot  but 
inquire  whence  they  came  and  whither  they 
are  going,  and  what  will  be  the  end  or  issue 


WILSON'S     ANALOGY.  31 

of  the  system  in  which  they  are  placed.  Now 
it  will  appear,  in  the  first  place,  from  con- 
sidering the  analogy  of  nature,  that  there  is 
nothing  improbable  in  what  religion  teaches, 
that  we  are  to  exist  in  another  life  after  death. 
There  is,  indeed,  a  confused  suspicion,  that 
in  the  great  shock  of  the  unknown  event, 
death,  our  living  powers  will  be  destroyed. 
The  sensible  proof  of  our  being  possessed  of 
these  powers  is  removed.  Death  is  terrible 
to  us.  Nature  shrinks  from  it.  Yet,  when 
we  come  calmly  to  consider  these  apprehen- 
sions, we  shall  find  them  to  be  groundless. 

1 .  For  it  is  clearly  a  general  law  of  na- 
ture, that  the  same  creatures  should  exist 
here  in  very  difiTerent  degrees  of  life  and  per- 
ception. We  see  instances  of  this  law  in  the 
surprising  change  of  worms  into  flies,  and  in 
birds  and  insects  bursting  their  shell,  and  en- 
tering into  a  new  world  furnished  with  new 
accommodations  for  them.  The  states  also 
in  which  we  ourselves  existed  formerly  in  the 
womb,  and  in  the  years  of  infancy,  are  wide- 
ly different  from  the  state  of  mature  age. 
Nothing  can  be  imagined  more  different. 
Therefore,  that  we  are  to  exist  hereafter  in 


S2  WILSON'S    ANALOGl. 

a  State  as  different  from  our  present,  as  this 
is  from  our  former  one,  is  only  according  to 
the  analogy  of  nature. 

2.  There  is  a  probability,  in  every  case, 
that  all  things  will  continue  as  we  now  find 
them,  in  all  respects,  except  those  in  which 
we  have  some  positive  reason  to  think  they 
will  be  altered.  This  is  a  general  law.  Na- 
ture goes  on  as  it  is.  This  seems  our  only 
reason  for  believing  that  the  course  of  the 
world  will  continue  to-morrow,  as  it  is  to-day, 
and  as  it  has  done,  so  far  as  experience  and 
history  can  carry  us  back.  If  then  our  liv- 
ing powers  do  not  continue  after  death,  there 
must  be  some  positive  reason  for  this,  either 
in  death  itself,  or  in  the  analogy  of  nature. 

But  there  is  no  positive  reason  in  death 
itself  for  we  know  not  what  it  is ;  we  only 
know  some  of  its  effects,  such  as  the  dissolu- 
tion of  flesh,  skin,  and  bones ;  and  these 
effects  in  nowise  appear  to  imply  the  destruc- 
tion of  the  living  agent.  Sleep,  or  a  swoon, 
shows  us  that  the  living  powers  may  exist 
when  there  is  no  present  capacity  of  exer- 
cising them.  In  fact  we  know  not  upon  what 
the  existence  of  our  living  powers  depends. 


WILSON'S    ANALOGY.  33 

Nor  does  the  analogy  of  nature  furnish  any- 
positive  reason  to  think  that  death  is  our  de- 
struction. For  we  have  no  faculties  where- 
with to  trace  any  thing  beyond,  or  through 
death,  to  see  what  becomes  of  those  powers. 
Men  were  possessed  of  these  powers  up  to 
the  period  to  which  we  have  faculties  for 
tracing  them ;  it  is  probable,  therefore,  that 
they  retain  them  afterwards. 

3.  For  our  gross  bodies  are  not  ourselves, 
and  therefore  the  destruction  of  them  may  be 
no  destruction  of  ourselves.  We  see  that 
men  may  lose  their  limbs,  their  organs  of 
sense,  and  even  the  greatest  part  of  their 
bodies,  and  yet  remain  the  same  living  agents 
as  before.  Our  organized  bodies  are  mere- 
ly large  quantities  of  matter  which  may  be 
alienated,  and  actually  are  in  a  daily  course 
of  succession  and  change,  whilst  we  remain 
the  same  living  permanent  beings  notwith- 
standing. As,  therefore,  we  have  already 
several  times  over  lost  a  great  part  of  our 
body,  or  perhaps  the  whole  of  it,  according 
to  certain  common  established  laws  of  nature  ; 
so  when  we  shall  lose  as  great  a  part,  or  the 
whole,  by  another  common  established  law 
4* 


34  WILSON'S    ANALOGY. 

of  nature,  death,  why  may  we  not  also  re- 
main the  same?  That  the  alienation  has 
been  gradual  in  one  case,  and  will  be  more 
at  once  in  the  other,  proves  nothing  to  the 
contrary. 

4.  But,  more  particularly,  our  bodies  are 
clearly  only  organs  and  instruments  of  per- 
ception and  motion.  Our  use  of  common 
optical  instruments  shows  that  we  see  with 
our  eyes  in  the  same  sense,  and  in  no  other, 
as  we  see  with  glasses.  These  glasses,  which 
are  no  part  of  our  body,  convey  objects  to- 
wards the  perceiving  power,  just  as  our  bodi- 
ly organs  do.  x\nd  if  we  see  with  our  eyes 
only  in  this  manner,  the  like  may  be  con- 
cluded as  to  all  our  other  senses.  So  with 
regard  to  the  power  of  moving  :  upon  the 
destruction  of  a  limb,  the  active  power  re- 
mains ;  and  we  can  walk  by  the  help  of  an 
artificial  leg,  just  as  we  can  make  use  of  a 
pole  to  reach  things  beyond  the  length  of  the 
natural  arm.  We  may  therefore  have  no 
more  relation  to  our  external  bodily  organs, 
than  we  have  to  a  microscope  or  a  staff,  or 
any  other  foreign  matter,  which  we  use  as 
instruments  of  perception  or  motion  :  and  the 


WILSON'S    ANALOGY.  35 

dissolution  of  these  organs  by  death  may  be 
no  destruction  of  the  Hving  agent. 

6.  But  farther,  our  powers  of  reflection  do 
not,  even  now,  depend  on  our  gross  body  in 
the  same  manner  as  perception  by  the  organs 
of  sense  does.  In  our  present  condition,  the 
organs  of  sense  are  indeed  necessary  for  con- 
veying in  ideas  to  our  reflecting  powers,  as 
carriages,  and  levers,  and  scaffolds  are  in 
architecture  ;  but  when  these  ideas  are  once 
brought  in,  and  stored  up  in  the  mind,  we 
are  capable  of  pleasure  and  pain  by  reflec- 
tion, without  any  further  assistance  from  our 
senses.  Mortal  diseases  often  do  not  at  all 
affect  our  intellectual  powers,  nor  even  sus- 
pend them.  We  see  persons  under  those 
diseases,  the  moment  before  death,  discover 
apprehension,  memory,  reason,  all  entire — 
the  utmost  force  of  affection,  and  the  highest 
mental  enjoyments  and  sufferings  ;  why  then 
should  a  disease,  when  come  to  a  certain  de- 
gree, be  thought  to  destroy  those  powers, 
which  do  not  depend  on  the  bodily  senses, 
and  which  were  not  affected  by  that  disease 
quite  up  to  that  degree  ? 

6.     Nay,   our  future  existence  may  pro- 


36  WILSON'S     ANALOGY. 

bably  be  not  the  beginning,  properly  speak- 
ing, of  any  thing  new,  but  only  the  continu- 
ance, the  going  on  of  our  present  life  as 
intelligent  agents.  Death  may  only  answer 
to  our  birth,  which  is  not  a  suspension  of  the 
faculties  we  had  before,  nor  a  total  change 
of  the  state  of  life  in  which  we  existed  when 
in  the  womb,  but  a  continuance  of  both,  with 
such  and  such  great  alterations.  And  our 
present  relation  to  our  bodily  organs  may  be 
the  only  natural  hindrance  to  our  existing 
hereafter  in  a  higher  state  of  being  and  re- 
flection. 

7.  But  even  if  death  suspends  our  living 
powers,  which  does  not  appear,  yet  a  sleep 
or  a  swoon  may  teach  us  that  the  suspension 
of  a  power  and  the  destruction  of  it,  are  ef- 
fects totally  different. 

8.  On  the  whole,  the  analogy  of  nature 
makes  it  probable,  that  as  we  are  conscious 
that  we  are  now  living  agents,  so  we  shall  go 
on  to  be  such,  notwithstanding  the  event  of 
death,  which,  it  is  likely,  may  only  serve  to 
bring  us  into  new  scenes,  and  a  new  state  of 
life  and  action,  just  as  naturally  as  we  came 
into  the  present.     This  will  appear  most  pro- 


WILSON'S     ANALOGY.  37 

bable,  if  we  would  only  leave  off  the  delusive 
custom  of  substituting  imagination  in  the  room 
of  experience,  and  would  confine  ourselves 
to  what  we  really  know  and  understand. 

Chapter  II.  A  future  state  being  once 
granted,  an  unbounded  prospect  is  opened  to 
our  hopes  and  fears.  The  expectation  of  im- 
mortality is  not  a  matter  of  indifference,  but  a 
subject  of  the  deepest  importance.  For  the 
whole  analogy  of  nature  shows  that  there  is 
nothing  incredible  in  the  supposition  that  God 
will  reward  and  punish  men  hereafter  for  their 
actions  here.  And  it  is  infinitely  unreasona- 
ble in  men  to  act  upon  any  other  supposition. 

1.  For  in  the  present  life,  we  see  that 
pleasure  and  pain  are  the  consequences  of 
our  actions,  and  that  we  are  endued  with 
capacities  of  foreseeing  these  consequences, 
and  acting  accordingly.  This  is  the  consti- 
tution of  the  Author  of  Nature.  By  pru- 
dence and  care  we  may  pass  our  days  in 
tolerable  quiet ;  by  rashness,  passion,  wilful- 
ness, or  even  by  negligence,  (which  is  very 
observable)  we  may  make  ourselves  as  mise- 
rable  as   we  please.      This   is   the    general 


38  WILSON'S     ANALOGY. 

course  of  things.  God's  method  as  the  Gov- 
ernor of  the  universe,  is  clearly  to  forewarn 
us  of  such  and  such  things,  and  to  give  us 
capacities  of  foreseeing,  that  if  we  act  so 
and  so,  we  shall  have  such  and  such  enjoy- 
ments and  sufferings. 

2.  It  is  then  a  simple  matter  of  fact,  that 
we  are  under  the  dominion  of  God  here,  just 
as  we  are  under  the  dominion  and  rule  of 
civil  magistrates  ;  because  the  annexing  plea- 
sure to  some  actions,  and  pain  to  others,  and 
the  giving  notice  of  this  beforehand,  is  the 
proper  formal  notion  of  government.  We 
are  thus  compelled  to  admit,  that  the  Author 
of  Nature  acts  here  as  a  Master  or  Governor  : 
there  can,  therefore,  be  nothing  incredible 
in  the  general  doctrine  of  religion,  that  God 
will  act  thus  hereafter — that  is,  will  reward 
and  punish  men  for  their  behaviour. 

3.  But  as  divine  punishment  is  what  men 
chiefly  object  against,  and  are  most  unwilling 
to  allow,  it  is  important  to  observe,  not  mere- 
ly that  there  is  a  great  deal  of  misery,  in  the 
world,  but  that  there  is  a  great  deal,  which 
men  bring  upon  themselves,  and  which  they 
might  have  foreseen  and  avoided.     Now  the 


WILSON'S    ANALOGY.  39 

circumstances  of  these  natural  punishments 
are  such  as  these. — They  are  often  the  con- 
sequences of  actions  which  procure  many- 
present  advantages,  and  bring  much  present 
pleasure.  Again,  they  are  often  much  greater 
than  the  advantages  or  pleasures  of  the  ac- 
tions which  they  follow.  They  are  frequent- 
ly delayed  a  great  while  ;  sometimes  till  long 
after  the  actions  occasioning  them  are  forgot. 
They  thill  come,  after  such  delay,  not  by 
degrees,  but  suddenly,  with  violence,  and  at 
once.  They  are  often  not  thought  of  during 
the  actions  themselves  ;  yet  still  they  inevi- 
tably follow.  Thus  habits  formed  in  youth 
are  utter  ruin  for  life  ;  though,  for  the  most 
part,  this  consequence  is  little  thought  of  at 
the  time. 

4.  We  observe  further,  that  the  natural 
course  of  things  gives  us  opportunities,  which, 
like  the  seed-time,  cannot  be  recalled  if  we 
once  neglect  them  ;  and  that,  in  many  cases, 
real  repentance  and  reformation  are  of  no 
avail  to  remedy  or  prevent  the  miseries  natu- 
rally annexed  to  previous  folly  ;  that  neglects 
from  mere  inconsidcrateness  and  want  of  at- 
tention, are  often  as  fatal  as  from  any  active 


40  WILSON'S     ANALOGY. 

misconduct ;  and  that  many  natural  punish- 
ments are  mortal,  and  seem  inflicted  either 
to  remove  the  offender  out  of  the  way  of 
being  further  mischievous,  or  as  an  example 
to  others. 

5.  Now  these  things  are  not  accidental, 
but  are  matters  of  every  day's  experience, 
proceeding  from  general  laws  by  which  God 
obviously  is  governing  the  world  ;  and  they 
are  so  analogous  to  what  religion  teaches  us 
concerning  the  future  punishment  of  the  wick- 
ed, that  both  may  be  expressed  in  the  very 
same  words. 

6.  Especially  we  see,  that  after  men's  neg- 
lecting repeated  warnings,  and  many  checks, 
in  a  course  of  vice  —  after  these  have  been 
long  scorned  —  and  after  the  worst  conse- 
quences of  their  follies  have  been  delayed  for 
a  great  while  ;  at  length  their  punishment 
breaks  in  upon  them  irresistibly,  like  an  arm- 
ed force  ;  repentance  is  too  late  to  relieve 
their  misery  —  the  case  is  desperate;  and 
poverty  and  sickness,  remorse  and  anguish, 
infamy  and  death,  overwhelm  them,  as  the 
effects  of  their  own  behaviour,  beyond  the 
possibility  of  remedy  or  escape. 


WILSON'S     ANALOGY.  41 

7.  Not  that  men  are  thus  uniformly  pun- 
ished here  in  proportion  to  their  vices,  but 
they  often  are  :  very  many  such  cases  occur, 
and  dreadful  ones  too  —  cases  quite  sufficient 
to  show  what  the  laws  of  the  universe  may 
admit,  and  to  answer  all  objections  against 
future  punishments,  from  the  vain  idea,  that 
the  frailty  of  nature,  and  the  force  of  tempta- 
tions (as  men  sometimes  speak)  almost  anni- 
hilate the  guilt  of  human  vices. 

8.  Thus,  on  the  whole,  the  particular  final 
causes  of  pleasure  and  pain  distributed  by 
Almighty  God  here,  prove  that  we  are  under 
his  government,  in  the  same  way  as  subjects 
are  under  the  rule  of  civil  magistrates.  And 
future  rewards  and  punishments  are  but  an 
appointment,  analogous  and  of  the  same  sort 
with  what  we  thus  actually  experience  in  this 
world,  in  the  regular  course  of  universal  Pro- 
vidence. 

Chap.  III.  But  further ;  this  natural 
government  of  God,  under  which  we  now  find 
ourselves,  is  a  moral  or  righteous  govern- 
ment. It  is  not  merely  a  government  by  re- 
wards and  punishments,  like  that  which  a 
5 


42  WILSON'S     ANALOGY. 

master  exercises  over  his  servants,  which  in 
human  affairs  is  often  exercised  tyrannically 
and  partially,  but  one  which  renders  to  men 
according  to  their  actions,  considered  as  mo- 
rally good  or  evil.  This  is  the  next  step  in 
removing  objections  against  natural  religion. 

Men  have  no  ground  whatever  to  assert 
that  God  is  simply  and  absolutely  benevolent 
— this  indeed  may  be  so  upon  the  whole — 
but  he  clearly  manifests  himself  unto  us  as  a 
righteous  Governor.  This  government,  in- 
deed, so  far  as  it  is  seen  here,  and  taken 
alone,  is  not  complete  and  perfect  ;  but  still 
a  righteous  government  is  carried  on  here, 
quite  sufficiently  to  give  us  the  apprehension 
that  it  shall  be  completed  in  a  future  life. 
We  see  now  the  clear  beginnings,  the  rudi- 
ments of  a  moral  government,  notwithstand- 
ing all  the  confusion  and  disorder  of  the  world. 
This  is  enough  to  answer  all  objections  against 
the  future  judgment,  which  religion  teaches 
us  to  expect. 

1.  For  as  God  is  our  Governor,  no  rule 
of  his  government  appears  to  creatures  en- 
dued with  a  moral  nature  as  we  are,  so  natu- 
ral, so   unavoidable,   considering   his  infinite 


WILSON'S     ANALOGY.  43 

perfections,  as  that  of  distributive  justice. 
The  expectation  then  of  this  is  not  in  itself 
absurd  or  chimerical. 

2.    Next,   as  God  has  endued  us  with  ca- 
pacities of  foreseeing  the  good  and  bad  con- 
sequences of  our  behaviour,  and  rewards  and 
punishes  prudence  and  imprudence  respective- 
ly,  this   plainly   implies  some  sort  of  moral 
government.    Tranquility  and  satisfaction  fol- 
low a  prudent  management  of  our  affairs  ;  and 
rashness  and  negligence  bring  after  them  many 
sufferings.     These  are  instances   of  a  right 
constitution  of  things  here  ;  just  as  the  correc- 
tion of  children,  when  they  run  into  danger, 
or  hurt  themselves,  is  a  part  of  right  education. 
3.    Again,   the  Author  of  Nature  has  so 
appointed  things,  that  vicious  actions,  as  false- 
hood, injustice,  cruelty,  he.  must  be  punish- 
ed, and  are  punislied   as  mischievous  to  so- 
ciety.   He  has  put  mankind  under  a  necessity 
of  thus  punishing  them,  just  as  he  has  put 
them  under  a  necessity  of  preserving  their 
lives  by  food.     Thus  men  are,  in   some  re- 
spects, unavoidably  under  a   moral  govern- 
ment here,  they  are  punished  or  rewarded  as 
being  mischievous  or  beneficial  to  society. 


44  WILSON'S    ANALOGY. 

4.  Again,  we  are  so  formed  that  virtue, 
as  such,  gives  us  satisfaction,  at  least  in  some 
instances  ;  vice,  as  such,  and  on  its  own  ac- 
count, in  none.  This  is  a  proof  not  only  of 
government,  but  of  moral  government,  begun 
and  established  —  moral  in  the  strictest  sense, 
though  not  in  that  perfection  of  degree,  which 
religion  teaches  us  to  expect.  The  sense  of 
well  and  ill  doing,  the  presages  of  conscience, 
the  love  which  men  have  to  good  characters, 
and  the  dislike  of  bad  ones  ;  honour,  shame, 
gratitude  ;  vexation  and  remorse,  arising  from 
reflection  on  an  action  done  by  us,  as  being 
wrong ;  disturbance  and  fear,  from  a  sense 
of  being  blameworthy  :  and,  on  the  other 
hand,  inward  security  and  peace,  compla- 
cency and  joy  of  heart,  accompanying  the 
exercise  of  friendship,  compassion,  benevo- 
lence; —  all  this  shows  that  we  are  placed 
here  in  a  condition,  in  which  our  moral  na- 
ture operates  in  favouring  virtue  and  punish- 
ing vice.  Vice  cannot  at  all  be,  and  virtue 
cannot  but  be,  favoured  on  some  occasions, 
and  for  its  own  sake,  by  ourselves  and  others. 
The  one  cannot  but  be  miserable ;  the  other 
cannot  but  be  happy  in  itself,  in  some  degree. 


WILSON'S    ANALOGY.  45 

And  though  the  wicked  are  at  times  prosper- 
ous, in  some  respects  and  externally,  and  the 
righteous  afflicted,  this  cannot,  and  does  not, 
drown  the  voice  of  Providence,  plainly  de- 
claring, in  the  course  of  things,  for  virtue 
upon  the  whole.  For  it  is  clear  that  these 
disorders  are  brought  about  by  the  perver- 
sion of  passions,  which  were  implanted  in  us 
for  other,  and  those  very  good  purposes. 

5.  Once  more,  there  is,  in  the  natural 
course  of  things,  a  tendency  in  virtue  and 
vice  to  produce  their  good  and  bad  effects  in 
a  greater  degree  than  they  do  in  fact  produce 
them.  This  is  a  very  considerable  thing. 
Good  and  bad  men  would  be  much  more 
rewarded  and  punished  here  as  such,  were 
not  justice  eluded  by  various  artifices,  were 
not  characters  unknown,  w^ere  not  many  oth- 
er hinderances  presented  by  accidental  caus- 
es. But  these  hinderances  may  be  removed 
in  a  future  state,  and  virtue  enjoy  its  proper 
and  full  reward.  In  the  mean  time,  these 
tendencies  are  declarations  of  God  in  his 
natural  Providence  in  favour  of  virtue.  To 
judge  better  of  the  tendency  of  virtue  to  pro- 
duce happiness,  let  any  one  consider  what  a 
.^  5* 


46  WILSON'S    ANALOGY. 

nation  would  become,  if  all  its  citizens  were 
perfectly  virtuous  ;  and  that  for  a  succession 
of  ages.  Wars  would  be  unknown  ;  passions 
would  be  restrained  ;  crimes,  factions,  envy, 
jealousy,  injustice  would  be  banished  ;  laws 
and  punishments  would  be  unnecessary  ;  all 
would  contribute  to  the  public  prosperity,  and 
each  would  enjoy  the  fruits  of  his  own  virtue. 
United  wisdom  would  plan  every  thing,  and 
united  strength  execute  it.  Such  a  kingdom 
would  be  like  heaven  upon  earth.  If  any 
think  the  tendency  of  virtue  to  produce  these 
results  to  be  of  little  importance,  I  ask  him 
what  he  would  think  if  vice  had  essentially 
these  advantageous  tendencies. 

6.  The  notion,  then,  of  a  moral  righteous 
government  is  suggested  by  the  course  of 
nature,  and  the  execution  of  it  is,  as  we  have 
seen,  actually  begun ;  and  there  is  ground  to 
believe  that  virtue  and  vice  may  be  rewarded 
and  punished  hereafter  in  a  higher  degree 
than  they  are  here,  because  the  tendencies, 
to  the  perfection  of  this  moral  scheme  are 
natural ;  whilst  the  binderances  are  only  ac- 
cidentaL 


WILSON'S    ANALOGY.  47 

Chap.  IV.  If  this  be  so — if  there  be  this 
moral  government,  then  it  implies,  in  the  next 
place,  that  our  present  life  is  a  state  of  pro- 
bation ;  that  our  future  interest  is  appointed 
to  depend  on  our  behaviour,  just  in  the  same 
manner  as  our  temporal  interest  is  appointed 
to  depend  on  our  behaviour.  And  this  state 
of  probation  implies,  in  both  cases,  difficulty 
in  securing  our  happiness,  and  the  danger  of 
losing  it. 

1.  For  we  are  clearly  at  present  in  a 
state  of  trial  as  to  this  world,  under  God's 
natural  government.  So  far  as  men  are 
tempted  to  any  course  of  action,  which  will 
probably  occasion  them  greater  inconvenience 
than  satisfaction,  they  are  in  a  state  of  trial  as 
to  their  temporal  interests,  and  those  interests 
are  in  danger  from  themselves.  Now,  from 
the  course  of  things  around  us,  we  have  in- 
numerable temptations  to  forfeit  and  neglect 
these  temporal  interests,  and  to  run  ourselves 
into  misery  and  ruin  :  thence  arises  the  diffi- 
culty of  behaving  so  as  to  secure  our  tempo- 
ral interests,  and  the  hazard  of  behaving  so 
as  to  miscarry  in  them.  And  outward  temp- 
tations, concurring,  as  they  always  do,  with 


48  WILSON'S    ANALOGY. 

inward  habits  and  passions,  as  really  put  men 
in  danger  of  voluntarily  foregoing  their  tem- 
poral interests,  as  their  future  ones,  and  as 
really  render  self-denial  necessary  to  secure 
one  as  the  other  :  so  analogous  are  our  states 
of  trial  in  our  temporal  and  religious  capaci- 
ties. 

2.  Again,  as  to  both  states  we  see  that 
some  men  scarcely  look  beyond  the  passing 
day,  so  much  are  they  taken  up  with  present 
gratifications  ;  that  others  are  carried  away 
by  passions  against  their  better  judgment,  and 
their  feeble  resolutions  of  acting  better  ;  and 
that  some  even  avow  pleasure  to  be  their 
rule  of  life,  and  go  on  in  vice,  foreseeing  that 
it  will  be  their  temporal  ruin,  and  apprehend- 
ing at  times  that  it  may  possibly  be  their 
future  ruin  also.  Thus  the  dangers  in  both 
states  produce  the  same  effects,  as  they  pro- 
ceed from  the  same  causes  ;  that  is,  they  are 
analogous  and  alike. 

3.  Further,  in  both  states  our  dangers  are 
increased  by  the  ill  behaviour  of  others,  by 
wrong  education,  bad  example,  corruption  of 
religion,  mistaken  notions  concerning  happi- 
ness. 


WILSON'S    ANALOGY.  49 

4.  Again,  in  both,  men  by  negligence  and 
folly  bring  themselves  into  new  difficulties, 
no  less  than  by  a  course  of  vice  ;  and  by 
habits  of  indulgence  become  less  quali6ed  to 
meet  them.  For  instance,  wrong  behaviour 
in  youth  increases  the  difficulty  of  right  be- 
haviour in  mature  age  ;  that  is,  puts  us  in  a 
more  disadvantageous  state  of  trial. 

5.  In  both,  also,  we  are  in  a  condition 
which  does  not  seem  the  most  advantageous 
for  securing  our  true  interests.  There  are 
natural  appearances  of  our  being  in  a  state  of 
degradation.  Yet  we  have  no  ground  of 
complaint ;  for  as  men  may  manage  their  tem- 
poral affairs  by  prudence,  so  as  to  pass  their 
days  in  tolerable  ease ;  so  with  respect  to 
religion,  no  more  is  required  than  we  must 
be  greatly  wanting  to  ourselves  if  we  neglect. 

6.  Once  more,  as  thought,  and  self-denial, 
and  things  far  from  agreeable,  are  absolutely 
necessary  for  securing  our  temporal  interests, 
all  presumption  against  the  same  being  neces- 
sary for  securing  our  higher  interests  is  re- 
moved. 

7.  Had  we  not  experience  as  our  guide, 
we  might,  indeed,  in  speculation,  urge  it  to 


50  WILSON'S    ANALOGY. 

be  impossible  that  any  thing  of  hazard  should 
be  put  upon  us  by  an  Infinite  Being,  since 
every  thing  which  is  hazardous  in  our  con- 
ception, is  now  already  certain  in  his  fore- 
knowledge. And  indeed  this  may  well  be 
thought  a  difficulty  in  speculation,  and  cannot 
but  be  so,  till  we  know  the  whole,  or  how- 
ever much  more  of  the  case.  And  if  man- 
kind, as  inhabitants  of  this  world,  really  found 
themseh^es  always  in  a  settled  state  of  secu- 
rity, without  any  solicitude  on  their  part,  and 
in  no  danger  of  falling  into  distresses  and 
miseries,  by  carelessness  or  passion,  by  bad 
example,  or  the  deceitful  appearances  of 
things, — then  it  would  be  some  presumption 
against  religion,  that  it  represents  us  in  a  state 
of  trial  and  danger  as  to  our  future  happiness. 
But  now  the  whole  course  of  nature  shows 
us  that  we  are  in  a  state  of  extreme  hazard 
as  to  our  temporal  interests.  And  this  con- 
stitution of  things  is  settled  by  Almighty  God 
as  our  natural  Governor.  It  is  as  it  is.  This 
is  quite  clear.  And  this  is  sufficient  to  an- 
swer all  objections  against  the  credibility  of 
our  being  in   a  state  of  trial  and  difficulty, 


WILSON'S     ANALOGY.  61 

under  the  moral   government  of  the    same 
God,  as  to  our  future  and  eternal  interests. 

Chap.  V.  If  we  go  on  to  ask,  how  we 
came  to  be  placed  in  a  probationary  state  of  so 
much  difficulty  and  hazard,  we  have  already 
said  that  we  can  give  no  complete  answer. 
Possibly  it  would  be  beyond  our  faculties,  not 
only  to  find  out,  but  even  to  understand  the 
whole  reason  ;  and  even  if  we  had  faculties, 
whether  it  would  be  of  service  or  prejudice 
to  us  to  be  informed  of  it,  it  is  impossible  to 
say.  Still  another  question  may  be  naturally 
put,  to  which  a  satisfactory  reply  may  be 
given.  If  it  be  asked,  What  is  our  main  duty 
here,  as  placed  in  this  state  of  trial  and  diffi- 
culty ?  analogy  w^ill  help  us  to  answer.  For 
moral  discipline,  as  preparatory  to  a  future 
state  of  security  and  happiness.  The  begin- 
ning of  life  in  the  present  world,  considered 
as  an  education  for  mature  age,  appears  plain- 
ly, at  first  sight,  analogous  to  this  trial  for  a 
future  one. 

1.  For  our  nature  here  corresponds  to 
our  external  condition,  and  what  we  call  hap- 
piness is  the  result  of  this  nature  and  this 
condition.     Now  as  there  are  some  determi- 


62  WILSON'S     ANALOGY. 

nate  character  and  qualifications  necessary 
to  men's  enjoyment  of  the  present  life ;  so 
analogy  leads  us  to  conclude,  that  there  must 
be  some  determinate  character  and  qualifica- 
tions to  render  men  capable  of  the  future  life 
of  the  good  hereafter.  The  one  is  set  over 
against  the  other. 

2.  In  the  next  place,  we  see  that  the  con- 
stitution and  facukies  of  men  are  such,  that 
they  are  capable  of  naturally  becoming  quali- 
fied for  states  of  life,  for  which  they  were  at 
first  wholly  unqualified.  The  human  facul- 
ties are  made  for  gradual  enlargement;  habit 
gives  us  new  faculties  in  any  kind  of  action, 
and  produces  secret,  but  settled  and  fixed 
alterations  in  our  temper  and  character.  As 
habits  of  the  body  are  produced  by  repeated 
acts,  so  habits  of  the  mind  are  produced  by 
carrying  into  act  inward  principles ;  such  as 
obedience,  submission  to  authority,  veracity, 
justice,  charity,  attention,  industry,  self-gov- 
ernment. Habit  forms  men  to  these  virtues ; 
just  as  habit  forms  the  archer  to  skill,  the 
porter  to  strength  of  arm,  the  racer  to  swift- 
ness, the  artizan  in  every  kind  of  manufac- 
ture, to  adroitness  and  precision.    Such  is  the 


WILSON'S     ANALOGY.  6S 

constitution  of  our  nature.  By  accustoming 
ourselves  to  any  course  of  action,  we  get  an 
aptness  to  go  on  in  it :  the  inclinations  which 
made  us  averse  to  it  grow  weaker  ;  the  real 
difficulties  of  it  lessen  ;  the  reasons  for  it  offer 
themselves  of  course  ;  and  thus  a  new  cha- 
racter may  be  formed,  not  given  us  by  na- 
ture, but  which  nature  directs  us  to  acquire. 
3.  These  capacities  of  improvement  are 
most  important.  i\Ian  is  left,  considered  in 
his  relation  to  this  world  only,  an  unformed, 
weak,  unfinished  creature,  wholly  unqualified 
for  the  mature  state  of  life  to  which  he  is  de- 
signed. He  needs  the  acquisitions  of  know- 
ledge, experience,  and  habits,  in  order  at  all 
to  attain  the  ends  of  his  creation.  And  he  is 
placed,  in  childhood  and  youth,  in  a  coridi- 
tion  fitted  for  supplying  his  deficiencies. 
Children  from  their  birth  are  daily  learning 
something  necessary  for  them  in  the  future 
scenes  of  their  duty.  The  first  years  of  life 
are  a  course  of  education  for  the  practice  of 
adult  age.  We  are  much  assisted  in  it  by 
example,  instruction,  and  the  care  of  others, 
but  a  great  deal  is  left  to  ourselves  to  do  ; 
and  diligence,  care,  the  voluntary  foregoing 


64  WILSON'S     ANALOGY. 

many  things  which  we  desire,  and  the  setting 
ourselves  to  many  things  to  which  we  have 
no  inclination,  are  absolutely  necessary  to  our 
doing  this.  All  this  is  clear.  We  see  it 
every  day.  In  like  manner,  then,  our  being 
placed  in  a  state  of  moral  discipline  through- 
out this  life,  as  a  state  of  education  for  ano- 
ther world,  is  a  plain  providential  order  of 
things,  exactly  of  the  same  kind,  and  com- 
prehended under  one  aod  the  same  general 
law  of  nature. 

4.  Nor  would  it  be  any  objection  against 
this  view  of  things  if  we  were  not  able  to  dis- 
cern in  what  way  the  present  life  could  be  a 
preparation  for  another ;  for  we  actually  do 
not  discern  how  food  and  sleep  bring  about 
tha  growth  of  the  body  ;  nor  do  children  at 
all  think  that  their  sports  contribute  to  their, 
health,  nor  that  restraint  and  discipline  are  so 
necessary,  as  we  know  they  are,  to  fit  them 
for  the  business  of  mature  age. 

5.  But  we  are,  in  fact,  able  to  discern 
how^  the  present  life  is  fit  to  be  a  state  of  dis- 
cipline for  another.  If  we  consider  that  God's 
government  of  us  ns  a  moral  one,  and  that 
consequently  piety  and  virtue   are  necessary 


WILj?0^^'S     ANALOGY.  55 

qualifications  for  a  future  state,  then  we  may 
distinctly  see  that  the  present  course  of  things 
is  adapted  to  improve  us  in  virtue,  and  pre- 
pare us  for  a  future  world,  just  as  childhood 
is  a  natural  state  of  discipline,  and  a  neces- 
sary preparation  for  mature  age.  Now  how 
greatly  we  want  moral  improvement  by  dis- 
cipline is  clear,  from  the  gi^eat  wickedness  of 
the  world,  and  the  imperfections  of  the  best 
men.     This  every  one  sees. 

6.  But  all  do  not  see  that  mankind,  not 
merely  as  corrupt,  but  as  finite  creatures, 
need  the  habits  of  virtue,  which  discipline 
goes  to  form,  to  keep  them  from  deviating 
from  what  is  right.  Men,  from  the  very 
constitution  of  their  nature,  before  habits 
of  virtue  are  formed,  are  in  danger.  For 
the  natural  objects  of  the  affections,  continue 
to  be  such,  whether  tiiey  can  be  obtained  in- 
nocently or  not  ;  and  such  affections  have  a 
tendency  to  incline  us  to  venture  upon  unlaw- 
ful means  of  obtaining  them.  The  practical 
principle  of  virtue  is  then  the  security  against 
this  danger  ;  and  this  principle  is  strengthened 
by  discipline  and  exercise  ;  and   thus  guards 


56  WILSON'S     ANALOGY. 

against  the   danger  arising  from  the  very  na- 
ture of  particular  affections, 

7.  If  such  finite  creatures  as  men,  endued 
with  particular  affections  and  moral  under- 
standing, had  all  these  several  parts  upright 
or  finitely  perfect,  they  would  still  be  in  dan- 
ger of  falling,  and  would  require  experience 
and  habits  to  improve  them,  and  place  them 
in  a  secure  state.  As  these  habits  strength- 
en, their  dangers  would  lessen,  and  their 
security  increase.  For  virtuous  self-govern- 
ment is  not  only  right  in  itself,  but  improves 
the  inward  constitution  and  character  ;  just 
as  vicious  indulgence  is  not  only  criminal  in 
itself,  but  also  weakens  and  depraves  the  in- 
ward constitution  and  character.  And  thus 
we  may  conceive  how  creatures  without 
blemish  may  be  in  danger  of  going  WTong, 
and  may  need  the  additional  security  of  vir- 
tuous habits. 

8.  But  how  much  more  strongly  .must 
this  hold  with  respect  to  those  who  have  cor- 
rupted their  natures.  Upright  creatures  may 
want  to  be  improved ;  depraved  creatures  want 
to  be  renewed.  Discipline  is  expedient  for 
the  upright ;  but  absolutely  necessary  for  the 


WILSON'S     ANALOGY.  57 

depraved  —  and  discipline  of  the  severer  sort 
too. 

9.  Now  the  present  world  is  peculiarly 
fitted  to  be  a  state  of  discipline  for  this  pur- 
pose. Temptation,  experience  of  the  deceits 
of  wickedness,  our  past  faults,  the  vice  and 
disorder  of  the  world — pain,  sorrow,  disap- 
pointment, vexation  —  all  have  a  tendency  to 
bring  us  to  that  moderation  of  temper  which 
is  contrary  to  the  violent  bent  to  follow  pre- 
sent inclination,  which  may  be  observed  in 
undisciplined  minds.  Such  experience  gives 
a  practical  sense  of  things.  And  possibly 
the  security  of  creatures  in  the  highest  state 
of  perfection  may,  in  part,  arise  from  their 
liaving  had  such  a  sense  of  things  as  this 
habitually  fixed  within  them,  in  a  state  of 
probation.  Their  having  passed  through  the 
present  world  with  that  moral  attention  which 
a  state  of  discipline  requires,  may  leave  ever- 
lasting impressions  of  this  sort  upon  their 
minds.  Now  when  the  exercise  of  the  virtu- 
ous principle  is  continued,  often  repeated  and 
intense,  as  it  must  be  in  circumstances  of 
danger  and  temptation,  the  habit  of  virtue  is 
proportionably  increased.  Thus  the  present 
6^- 


58  WILSON'S     ANALOGY. 

world,  is  peculiarly  fit  to  be  a  state  of  disci- 
pline, in  the  same  sense  as  some  sciences,  by 
requiring  and  engaging  the  attention,  not,  to 
be  sure,  of  such  persons  as  will  not,  but  of 
such  as  will,  set  themselves  to  them  ;  are  fit 
to  form  the  mind  to  habits  of  attention. 

10.  Accordingly  we  find  there  are  some 
persons  who  follow  an  inward  principle  of 
piety,  and  to  whom  the  present  world  is  an 
exercise  of  virtue  peculiarly  adapted  to  im- 
prove it  —  adapted  to  improve  it,  in  some 
respects,  even  beyond  what  it  would  be  by 
the  exercise  of  it  in  a  perfectly  virtuous  so- 
ciety. 

11.  That  the  present  world  does  not 
actually  become  a  state  of  moral  discipline  to 
the  generality,  is  no  proof  that  it  was  not  in^ 
tended  to  be  so  :  for  out  of  the  immense 
number  of  seeds  of  vegetables,  and  bodies  of 
animals  which  are  adapted  to  improve  to  such 
and  such  a  point  of  natural  maturity  and  per- 
fection, we  do  not  see  that  perhaps  one  in  a 
thousand  does  thus  improve  ;  yet  no  one  will 
deny  that  those  seeds  and  bodies  which  do 
so  attain  to  that  point  of  maturity,  answer  the 
end  for  which  they  were  designed  by  nature^ 


WILSON'S    ANALOGY.  59 

and  therefore  that  nature  designed  them  for 
that  perfection.  And  such  an  amazing  waste 
in  nature,  with  respect  to  these  seeds  and 
bodies,  by  foreign  causes,  is,  to  us  as  unac- 
countable as,  what  is  much  more  terrible,  the 
present  and  future  ruin  of  so  many  moral 
agents  by  themselves,  that  is,  by  vice. 

12.  Further,  these  observations  on  the 
active  principle  of  obedience  to  God,  are  ap- 
plicable to  passive  obedience  to  his  will,  or 
resignation,  which  is  another  essential  part  of 
a  right  character.  For  though  we  may  have 
no  need  of  patience  in  a  future  state,  yet  we 
may  have  need  of  that  temper,  which  pa- 
tience has  formed  ;  and  the  proper  discipline 
for  patience  and  resignation  is  affliction.  This 
resignation,  together  with  the  active  principle 
,of  obedience,  makes  up  the  temper  which 
answers  to  God's  sovereignty,  to  his  rightful 
authority,  as  supreme  over  all. 

13.  It  cannot  be  objected  to  all  this,  that 
the  trouble  and  danger  of  this  discipline  might 
have  been  spared  us  by  our  being  made  at 
once  the  characters  which  we  were  to  be- 
come ;  for  we  see  by  experience  that  what 
we  are  to  become  is  to  depend  on  what  we 


60  WILSON'S     ANALOGY. 

will  do;  and  that  the  general  law  of  nature 
is,  not  to  save  us  trouble  or  danger,  but  to 
make  us  capable  of  going  through  it. 

14.  The  world,  further,  is  a  state  of  pro- 
bation, is  a  theatre  of  action  for  the  manifes- 
tation of  persons'  characters,  as  a  means  of 
their  being  disposed  of  suitably  to  those  cha- 
racters, and  of  its  being  known  to  the  crea- 
tion by  way  of  example  that  they  are  so  dis- 
posed of. 

15.  It  thus  appears  clearly,  on  the  whole, 
that  our  present  state  of  difficulty  and  trial  is 
intended  to  be  a  school  of  discipline  for  ac- 
quiring the  qualifications  necessary  for  a  fu- 
ture state  of  safety  and  happiness. 

Chap.  VI.  Nor  does  the  opinion  of  ne- 
cessity weaken  the  credibility  of  the  general 
doctrine  of  religion  thus  confirmed  by  Analo- 
gy. For  if  any  persons  consider  the  notion 
of  universal  necessity  or  fate  to  be  reconcilea- 
ble  with  the  acknowledged  condition  of  men 
as  under  God's  natural  government  now,  (and 
to  such  persons  only  does  this  whole  treatise 
address  itself)  they  must  also  consider  it  to 
be  reconcileable  with  the  scheme  of  religio  n 


WILSON'S     ANALOG  Y.  6 1 

1.  For  necessity  clearly  does  not  exclude 
deliberation,  choice,  and  the  acting  from  cer- 
tain principles  to  certain  ends,  as  to  the  things 
of  this  present  world  ;  because  all  this  is  mat- 
ter of  undoubted  experience.  For  if  the  in- 
stance of  a  house  be  taken,  the  Fatalist  as 
well  as  others,  would  agree  that  it  was  de- 
signed and  built  by  an  architect ;  and  they 
would  only  differ  upon  the  question,  whether 
the  architect  built  it  in  the  manner,  which  we 
call  necessarily,  or  in  the  manner  which  we 
call  freely.  The  idea  of  necessity  does  not, 
then,  at  all  destroy  the  proof  that  there  is  an 
intelligent  Author  and  Governor  of  nature, 
any  more  than  that  the  house  was  built  by  an 
architect. 

2.  Nor  does  necessity  destroy  at  all  the 
scheme  of  religion.  For  as  to  the  things  of  this 
world,  suppose  a  Fatalist  to  bring  up  a  child 
in  the  idea  that  he  is  not  a  subject  of  blame 
or  praise  for  his  actions,  because  he  cannot 
help  doing  what  he  does.  The  child  would 
be  vain  and  conceited,  and  go  on  following 
his  will  and  passions  till  he  became  ^rst  the, 
plague  of  himself  and  family,  and  then  insup- 
portable to  society  ;  and  thus  he  would  soon 


62  WILSON'S     ANALOGY, 

do  something,  for  which  he  would  be  deliver- 
ed over  into  the  hands  of  justice.  In  this 
way  the  correction  he  would  meet  with,  and 
the  misery  consequent  upon  it,  w^ould  soon 
convince  him,  that  either  the  scheme  of  ne- 
cessity, in  which  he  was  educated  was  false, 
or  that  he  reasoned  inconclusively  upon  it, 
and  somehow  or  other  misapplied  it  to  prac- 
tice and  common  life.  In  like  manner,  what 
the  Fatalist  experiences  of  the  conduct  of 
Providence  at  present,  ought  in  all  reason  to 
convince  him,  that  either  his  scheme  of  ne- 
cessity is  false,  or  that  somehow  or  other  it 
is  misapplied,  when  brought  to  practical  duty 
and  religion  in  common  life.  Under  the  pre- 
sent natural  government  of  the  world,  we  are 
obviously  dealt  with  as  if  we  were  free  ;  and 
therefore  the  analogy  of  nature  answers  all 
objections  to  our  being  dealt  with  as  free, 
with  regard  to  another  world.  Thus  the 
notion  of  necessity,  whether  true  or  not  in 
speculation,  is  not  applicable  to  practical  sub- 
jects. With  respect  to  them  it  is  as  if  it  were 
pot  true., 

3.     Again,   we   find,   by  constant  experi- 
ence,  that  happiness  and  misery  are  not  ne- 


WILSON'S    ANALOGY.  63 

cessary  here,  in  such  a  sense  as  not  to  be  the 
consequences  of  our  behaviour,  for  they  are 
the  clear  consequences  of  it  ;  and  God  exer- 
cises over  us  tlie  same  kind  of  government 
in  this  world,  as  a  father  does  over  his  chil- 
dren, and  a  civil  magistrate  over  his  subjects. 
These  are  matters  of  fact,  things  of  experi- 
ence, which  cannot  be  affected  by  the  opin- 
ion about  necessity.  In  like  manner,  God's 
moral  government  over  men,  as  taught  by 
religion,  cannot  be  affected  by  that  opinion. 

4.  Besides,  natural  religion  has  an  exter- 
nal evidence,  a  positive  foundation  in  facts 
and  data,  which  the  mere  opinion  of  neces- 
sity cannot  affect. 

5.  And,  if  men  should  say  that.  Necessity 
being  true,  it  is  incredible  that  God  should 
govern  us  upon  a  supposition  of  freedom 
which  is  false  ;  the  plain  answer  is,  that  there 
must  be  a  fallacy  somewhere  in  this  conclu- 
sion, for  the  whole  analogy  of  nature  proves 
that  God  does  govern  us  by  rewards  and 
punishments  as  free  agents.  And  the  fallacy 
lies,  supposing  necessity  to  be  true,  in  taking 
it  for  granted  that  necessary  agents  cannot 
be  rewarded  and  punished  for  their  behaviour. 


64  WILSON'S    ANALOGY. 

6.  Thus,  the  notion  of  necessity,  sup- 
posing it  can  be  reconciled  with  the  constitu- 
tion of  things,  and  what  we  experience  under 
God's  rule  here,  is  equally  and  entirely  re- 
concileable  with  the  scheme  of  religion  also. 

Chap.  VII.  Still  objections  may  be  in- 
sisted upon  against  the  wisdom,  equity,  and 
goodness  of  the  divine  government  implied 
in  the  notion  of  religion,  to  which  analogy 
(which  can  only  show  that  such  and  such 
things  are  credible,  considered  as  matters  of 
fact,)  can  give  no  direct  answ^er.  But  if 
analogy  suggests  that  the  divine  government 
is  a  scheme  or  system,  as  distinguished  from 
a  number  of  unconnected  acts  of  justice  and 
goodness,  and  a  scheme  imperfectly  compre- 
hended, then  this  gives  a  general,  though  in- 
direct answer  to  all  objections  against  the 
justice  and  goodness  of  that  government. 

1.  Now  in  this  present  world  and  the 
whole  natural  government  of  it,  there  is  obvi- 
ously a  scheme  or  system  carried  on,  whose 
parts  correspond  to  each  other  ;  so  that  there 
is  no  natural  event  so  single  and  unconnected 
as  not  to  have  respect  to  some  other  actions 


WILSON'S    ANALOGY.  65 

or  events  :  just  as  any  work  of  art,  or  any 
particular  civil  constitution  of  government,  is 
a  scheme,  and  has  various  correspondent  parts. 
Nor  can  we  give  the  whole  account  of  any 
one  thing  whatever  in  nature  —  of  all  its 
causes,  ends,  and  necessary  adjuncts,  with- 
out which  it  could  not  have  been.  Things 
seemingly  the  most  insigni6cant  imaginable, 
are  perpetually  discovered  to  be  necessary 
conditions  of  other  things  of  the  greatest  im- 
portance. 

2.  The  natural  world,  then,  being  such 
an  incomprehensible  scheme,  so  incompre- 
hensible that  a  man  must  really,  in  the  literal 
sense,  know  nothing  at  all,  who  is  not  sensi- 
ble of  his  ignorance  of  it ;  this  strongly  shows 
the  credibility  that  the  moral  world  may  be 
so  too.  Indeed  the  natural  and  moral  world 
are  so  connected,  as  probably  to  make  up 
together  but  one  scheme  ;  and  thus  the  first 
may  be  carried  on  in  subserviency  to  the 
second  ;  as  the  vegetable  world  is  for  the 
animal,  and  the  animal  for  the  rational. 

3.  In  this  way  every  act  of  Divine  justice 
and  goodness  may  look  much  beyond  itself, 
and  may  have  some  reference  to  a  general 


66  WlLSON»S    ANALOGY. 

moral  system  ;  yea,  may  have  such  respect 
to  all  other  acts,  as  to  make  up  altogether  a 
whole,  connected  and  related  in  all  its  parts, 
which  is  as  properly  one  as  the  natural  world  is. 
And  if  so,  then  it  is  most  clear  that  we  are 
not  at  all  competent  judges  of  this  vast  scheme, 
from  the  small  parts  of  it,  which  come  with- 
in our  view  in  the  present  life,  and  that  ob- 
jections against  any  of  these  parts  are  utterly 
unreasonable.  Yet  this  ignorance,  which  is 
universally  acknowledged  on  other  like  occa- 
sions, is,  if  not  denied,  yet  universally  forgot- 
ten on  the  subject  of  religion  where  it  is  most 
strikingly  applicable.  Even  reasonable  men 
do  not  make  allowance  enough  for  it.  And 
this  ignorance  answers  all  objections  against 
religion  ;  because  if  religion  be  a  scheme  in- 
comprehensible to  us,  some  unknown  rela- 
tion, or  some  unknown  impossibility,  may 
render  the  very  things  objected  to,  just  and 
good  ;  nay,  just  and  good  in  the  highest  prac- 
ticable degree. 

4.  But  more  particularly,  we  see  in  the 
natural  world,  that  as  no  ends  are  accom- 
plished without  means,  so  means  very  undesira- 
ble are  found  to  bring  about  ends  so  desirable 


WILSON'S     ANALOGY.  G7 

as  to  overbalance  much  the  previous  disa- 
greeableness  —  means  which,  before  experi- 
ence, we  should  have  thought  to  have  a  con- 
trary tendency.  Thus,  in  the  moral  world, 
things  which  we  call  irregularities  may  not  be 
so,  but  may  be  means  of  accomplishing  wise 
and  good  ends  more  considerable  than  the 
apparent  irregidarities ;  yea,  the  only  means 
by  which  those  ends  are  capable  of  being 
accomplished. 

5.  This,  however,  is  no  argument  to  show 
that  it  is  not  infinitely  obligatory  on  us,  and 
beneficial  to  abstain  from  what  is  evil.  For 
thus,  in  the  wise  and  good  constitution  of  the 
natural  world,  there  are  disorders,  which 
bring  their  own  cures  ;  yea,  some  diseases, 
which  are  remedies.  As  many  men  would 
undoubtedly  have  died  had  it  not  been  for 
the  gout  or  a  fever  ;  yet  it  would  be  thought 
madness  to  say  that  sickness  is  a  better  state 
than  health  ;  though  men  have  asserted  the 
like  absurdity  to  this,  wiih  regard  to  the 
moral  world  and  moral  evil. 

6.  Again,  the  natural  world  is  carried  on 
by  general  laws,  and  not  by  particular  inter- 
positions to  prevent  or  remedy  irregularities, 


68  WILSON'S    ANALOGY. 

as  the  moral  world  may  also  be ;  and  in  both 
there  may  be  the  wisest  reasons  for  this 
scheme,  for  any  thing  we  know.  Perpetual 
interposition  would,  for  instance,  clearly  en- 
courage indolence,  and  render  the  rule  of 
life  dubious,  which  is  now  ascertained  by  this 
very  thing,  that  the  course  of  the  world  is 
carried  on  by  general  laws.  And  if  this  be 
the  case,  then  the  not  interposing  on  every 
particular  occasion,  is  so  far  from  being  a 
ground  of  complaint,  that  it  is  an  instance  of 
goodness.  This  is  intelligible  and  sufficient ; 
and  going  farther  seems  beyond  the  utmost 
reach  of  our  faculties.  It  is  to  go  on  quite 
at  random  and  in  the  dark. 
-  7.  Thus  our  ignorance  answers  all  objec- 
tions against  the  scheme  of  religion,  as  we 
have  shown ;  because  it  is  not  a  total  igno- 
rance, as  some  have  said,  of  the  whole  subject, 
which  would  preclude  equally  all  proof  and 
all  objection,  but  a  partial  ignorance,  which 
allows  us  to  understand  that  the  end  of  the 
scheme  is  moral,  but  does  not  allow  us  to 
comprehend  what  means  are  best  to  accom- 
plish this  end.  Therefore,  our  ignorance  is 
an  answer  to  objections  against  Providence 


WILSON'S    ANALOGY.  69 

in  permitting  irregularities,  as  seeming  contra- 
dictory to  this  end.  Analogy  shows  that  it 
is  not  at  all  incredible,  that  if  we  could  know 
the  whole,  we  should  find  the  things  objected 
to  consistent  with  justice  and  goodness,  yea, 
instances  of  it.  Thus  we  do  not  argue  from 
our  ignorance  properly  speaking,  but  from 
something  which  analogy  shows  us  concern- 
ing that  ignorance.  For  analogy  positively 
shows  us  that  our  ignorance  of  the  various 
relations  of  things  in  nature,  makes  us  incom- 
petent judges  in  cases  similar  to  this  of  reli- 
gion, in  which  we  pretend  to  judge. 

8.  Finally,  we  are  thus  led  to  consider 
this  little  scene  of  human  life  in  which  we  are 
so  busy,  as  having  a  reference  to  a  much 
larger  plan  of  things.  Whether  we  are  re- 
lated to  the  more  distant  parts  of  the  bound- 
less universe,  is  altogether  uncertain.  But 
it  is  evident  that  we  are  placed  in  the  middle 
of  a  progressive  scheme,  incomprehensible 
with  respect  to  what  has  been,  what  now  is, 
and  what  shall  be  hereafter.  Thus  all  short- 
sighted objections  against  God's  moral  gov- 
ernment are  answered  ;  and  it  is  absurd  — 
absurd  to  the  degree  of  being  ridiculous,  if  the 
7* 


70  WILSON'S    ANALOG!. 

subject  were  not  of  so  serious  a  kind,  for 
men  to  lay  any  stress  on  these  objections, 
and  think  themselves  secure  in  a  vicious  life, 
or  even  in  that  immoral  thoughtlessness  into 
which  far  the  greatest  part  of  men  are  fallen. 

PART  II.— Chap.  I.  The  chief  diffi- 
culties against  natural  religion,  as  implying  a 
moral  government,  and  a  state  of  trial  and 
discipline  preparatory  for  a  future  world, 
being  removed,  we  proceed  to  consider  Chris- 
tianity, and  the  objections  raised  against  it. 
And  we  begin  by  showing  the  vast  impor- 
tance of  Christianity  itself. 

1.  To  say  that  mankind  do  not  want  a 
revelation,  is  as  extravagant  as  it  would  be 
to  say,  that  they  are  so  completely  at  ease 
and  happy  in  the  present  life,  that  their  con- 
dition could  not  be  made  better.  Those  who 
consider  the  state  of  religion  in  the  heathen 
world  before  revelation,  and  the  present  state 
of  it  where  revelation  is  unknown,  cannot  in 
seriousness  think  revelation  incredible,  upon 
pretence  of  its  being  unnecessary. 

2.  But  many  admit  Christianity  to  be 
true,  but  object  to  the  importance  of  it,  on 


WILSON'S    ANALOGY.  71 

the  ground,  that  to  act  on  the  principles  of 
natural  religion  is  enough,  as  Christianity  is 
only  designed  to  enforce  the  practice  of  vir- 
tue. This  is  to  suppose  that  it  is  a  matter  of 
indifference  whether  we  obey  God^s  com- 
mands or  not,  of  which  there  may  be  infinite 
reasons  with  which  we  are  not  acquainted. 

3.  But  the  high  importance  of  Christiani- 
ty will  appear,  if  we  consider,  1st,  That  it  is 
a  republication  of  natural  religion,  teaching  it 
in  its  genuine  purity,  investing  it  with  the  ad- 
ditional evidence  and  authority  arising  from 
miracles  and  prophecy,  affording  a  proof  of 
God's  general  providence  as  Governor  of  the 
world,  with  a  degree  of  force  to  which  that 
of  nature  is  but  mere  feebleness,  erecting  a 
visible  church,  as  a  standing  memorial  to  the 
world  of  its  duty  to  its  Maker,  giving  men 
the  written  oracles  of  God,  which  cast  the 
light  of  revelation  on  the  darkness  of  nature, 
as  to  the  most  important  subjects  ;  and  estab- 
lishing a  regular  education  of  youth  in  the 
principles  and  habits  of  piety. 

4.  If  men  object  to  this,  that  Christianity 
has  been  perverted,  and  has  had  but  little 
good  influence,   we  answer,  that  the  law  of 


72  WILSON'S    ANALOGY. 

nature  has  been  perverted  and  rendered  in- 
effectual in  the  same  manner ;  and  yet  this  is 
allowed  to  be  from  God.  And  it  may  be 
truly  said,  that  the  good  effects  of  Christianity 
have  not  been  small  ;  nor  its  supposed  ill  ef- 
fects, any  effects  at  all  of  it,  properly  speak- 
ing. Perhaps,  too,  the  perversions  them- 
selves imputed  to  it  have  been  aggravated  ; 
and  if  not,  Christianity  has  often  been  only  a 
pretence  ;  and  the  same  evils  would  have 
been  done,  in  the  main,  upon  some  other  pre- 
tence. However,  they  are  no  arguments 
against  Christianity.  For  one  cannot  pro- 
ceed a  step  in  reasoning  upon  natural  reli- 
gion, any  more  than  upon  Christianity,  with- 
out laying  it  down  as  a  first  principle,  that 
the  dispensations  of  Providence  are  not  to  be 
judged  of  by  their  perversions,  but  by  their 
genuine  tendencies  :  not  from  what  they  ac- 
tually effect,  but  from  what  they  would  effect, 
if  mankind  did  their  part. 

.5.  Thus  Christianity  is  most  important, 
and  the  guih  of  neglecting  it  is  great,  only 
considered  as  a  supernatural  aid  to  decayed 
natural  religion,  and  a  new  promulgation  of 
God's  general  providence,  as  righteous  Gov- 


WILSON'S    ANALOGY.  73 

ernor  of  the  world.  Especially  as  this  neg- 
lect further  involves  in  it  the  omitting  to  do 
what  is  expressly  enjoined  us  by  God,  for 
continuing  the  benefits  of  it  to  the  world,  and 
transmitting  them  down  to  future  times. 

6.  But,  2dly,  Christianity  contains  be- 
sides, an  account  of  a  dispensation  of  things 
not  at  all  discoverable  by  reason  ;  a  dispen- 
sation carrying  on  by  the  Son  of  God  and  the 
Holy  Spirit  for  the  recovery  of  man,  whom 
the  Scriptures  every  where  take  for  granted 
to  be  in  a  state  of  ruin.  In  consequence  of 
this,  many  obligations  of  duty,  unknown  be- 
fore, are  revealed  ;  and  these  obligations  of 
duty  to  the  Son  and  Spirit,  arise  from  the 
offices  which  belong  to  these  Divine  Persons, 
and  from  the  relations  in  which  they  stand 
to  us ;  and  are  infinitely  important.  For 
these  reasons,  we  are  commanded  to  be  bap- 
tized in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost.  By  natural 
religion  we  know  the  relation  in  which  God 
the  Father  stands  to  us  ;  and  hence  arises 
the  bond  of  duty  which  we  are  under  to  Him. 
In  Scripture  are  revealed  the  relations  in 
which  the  Son  and  Spirit  stand  to  us ;  and 


74  WILSON'S     ANALOGY. 

hence  arise  the  bonds  of  duty  which  we  are 
under  to  them.  It  being  once  admitted  that 
God  is  the  Governor  of  the  world  upon  the 
evidence  of  reason,  and  that  Christ  is  the 
mediator  between  God  and  man,  and  the 
Holy  Ghost  our  guide  and  sanctifier,  upon 
the  evidence  of  revelation,  it  is  no  more  a 
question  whether  it  be  our  duty  to  obey,  and 
5e  baptized  into  the  name  of  the  Son,  and  of 
the  Holy  Ghost,  than  whether  it  be  our  duty 
to  obey,  and  be  baptized  into  the  name  of  the 
Father. 

7.  The  essence  of  natural  religion  may 
be  said  to  consist  in  religious  regards  to  God 
the  Father  ;  and  the  essence  of  revealed  re- 
ligion, in  religious  regards  to  the  Son  and 
Holy  Ghost,  to  whom  reverence,  honour, 
love,  trust,  gratitude,  fear,  hope,  are  due, 
from  the  several  relations  in  which  they  stand 
to  us.  Thus  Christianity  appears  most  im- 
portant. It  informs  us  of  something  wholly 
new  in  the  state  of  the  world  and  in  the 
government  of  it,  of  some  relations  in  which 
we  stand,  which  could  not  otherwise  have 
been  known.  And  these  relations  being  real, 
the  neglect  of  behaving  suitably  to  them  will 


WILSON'S    ANALOGY.  75 

be  followed  with  the  same  kind  of  conse- 
quences under  God's  government,  as  neglect- 
ing to  behave  suitably  to  any  other  relations. 
If  Christ,  then,  be  our  Mediator,  our  Lord, 
and  our  Saviour,  the  consequences  not  only 
of  an  obstinate,  but  of  a  careless  disregard  to 
him  in  those  high  relations,  may  follow  in  a 
future  world,  as  surely  in  a  way  of  judicial 
punishment,  and  even  of  the  natural  conse- 
quences of  vice,  as  those  kinds  of  consequen- 
ces follow  vice  in  this  w^orld. 

8.  Again,  if  the  nature  of  man  is  corrupt, 
and  needs  the  assistance  of  God's  Holy  Spirit 
to  renew  it,  it  cannot  be  a  slight  matter  to 
neglect  the  means  appointed  of  God  for  ob- 
taining this  assistance.  All  analogy  shows 
us,  that  we  cannot  expect  benefits  without 
the  use  of  the  commanded  means  —  every 
thing  in  God's  government  being  conducted 
by  means. 

9.  The  conclusion  from  all  this  is,  that 
Christianity  being  supposed  credible,  it  is  un- 
speakable irreverence,  and  really  the  most 
presumptuous  rashness  to  treat  it  as  a  light 
matter,  and  unimportant. 

10.  Before   we   go  on  to  the  next  topic, 


76  WILSON'S     ANALOGY. 

we  may  stop  here  to  point  out  the  distinction 
between  what  is  positive  and  what  is  moral  in 
religion.  Moral  precepts  are  those  of  which 
we  see  the  reason — positive,  of  which  we  do 
not:  moral  arise  out  of  the  nature  of  the  case 
■ — positive  from  external  command.  But  the 
mere  manner  in  which  the  reason  of  the  pre- 
cept, and  the  nature  of  the  case  are  made 
known  to  us,  makes  no  difference  in  our  duty. 
Gratitude  and  love  are  as  much  due  to  Christ 
as  moral  precepts,  as  they  are  due  to  the 
Father  ;  though  the  Hrst  are  derived  from 
revelation  making  Christ  known  to  us  as  our 
Mediator  ;  the  second,  from  reason  teaching 
us  that  the  Father  is  our  Creator,  and  the 
Fountain  of  all  good. 

11.  From  this  distinction  between  posi- 
tive and  moral  precepts,  we  may  observe, 
that  we  see  the  ground  of  that  preference 
which  the  Scripture  gives  to  moral  precepts 
over  positive,  if  the  two  are  incompatible. 
We  are  to  prefer  the  moral,  because  we  see 
the  reason  of  them,  and  because  the  positive 
are  only  means  to  a  moral  end,  and  are  of 
no  value,  except  as  proceeding  from  a  moral 
principle.     Men  are  prone  to  place  their  re- 


WILSON'S    ANALOGY.  77 

ligion  in  positive  rites,  as  an  equivalent  for 
moral  duty ;  and,  therefore,  the  Scriptures 
always  lay  the  stress  on  morals,  where  they 
are  mentioned,  together  wuth  positive  rites ; 
and  our  Lord  expresses  the  general  spirit  of 
religion  when  he  says,  *  I  will  have  mercy, 
and  not  sacrifice.' 

Still  we  are  not  to  omit  positive  institu- 
tions ;  because,  when  admitted  to  come  from 
God,  they  lay  us  under  a  strict  moral  obliga- 
tion to  obey  them. 

12.  To  these  remarks  should  be  added, 
that  the  view  we  have  thus  given  of  Chris- 
tianity, teaches  us,  not  to  determine  before- 
hand from  reason  what  the  scheme  of  it  must 
be,  but  to  search  the  Scriptures  for  it ;  for  it 
is  no  presumption  against  an  interpretation  of 
Scripture,  that  it  contains  a  doctrine  which 
the  light  of  nature  cannot  discover,  or  a  pre- 
cept to  which  the  law  of  nature  does  not 
oblige. 

13.  All  these  considerations  serve  to 
heighten  the  importance  of  Christianity,  as 
not  consisting  of  positive  commands  merely, 
but  as  revealing  new  duties  resting  on  new 

8 


78  WILSON'S     ANALOGY. 

relations,  and   being   in    the    strictest   sense 
moral. 

Chap.  II.  The  importance  of  Christiani- 
ty having  been  thus  shown,  let  us  next  in- 
quire what  presumptions  or  objections  there 
appear  to  be  against  revelation  in  general,  or 
at  least  against  miracles,  as  if  they  required 
stronger  evidence  than  other  matters  of  fact 
do. 

These  presumptions  must  arise  either  from 
Christianity  not  being  discoverable  by  reason 
and  experience,  or  because  it  is  unlike  the 
course  of  nature  as  it  now  is. 

1.  But  there  is  no  presumption  against  it, 
because  not  discoverable  by  reason  ;  for  sup- 
pose any  one  to  be  acquainted  with  what  is 
called  the  system  of  natural  philosophy  and 
natural  religion,  he  would  feel  that  he  knew 
but  a  small  part  of  them,  and  that  there 
must  be  innumerable  things- of  which  he  was 
wholly  ignorant.  The  scheme  of  nature  is 
vast  beyond  all  possible  imagination,  and 
what  we  know  of  it  is  but  as  a  point  in  com- 
parison of  the  whole.  Therefore,  that  things 
lie  beyond  the  reach  of  our  faculties  in  Chris- 


WILSON'S    ANALOGY.  79 

tianity,  is  no  sort  of  presumption  against  it, 
because  it  is  certain  there  are  innumerable 
things  in  nature  which  do  so. 

2.  Nor  is  there  any  presumption  against 
Christianity,  from  the  present  course  of  na- 
ture, for  analogy  by  no  means  leads  us  to 
suppose,  that  the  whole  course  of  things  un- 
known to  us,  and  evei'y  thing  in  it,  is  like  to 
any  thing  in  that  course  of  things  which  is 
known.  Even  in  the  natural  course  of  the 
world,  we  see  things  extremely  unlike  one 
another.  But  the  truth  is,  the  scheme  of 
Christianity  is  not  wholly  unlike  the  scheme 
of  nature,  as  we  shall  show  hereafter. 

3.  Nor  is  there  any  presumption  from 
analogy  against  some  operations  which  we 
should  call  miraculous,  particularly  none 
against  a  revelation  at  the  beginning  of  the 
world  ;  for  then  there  had  been  no  course  of 
nature,  and  therefore  the  question  of  a  reve- 
lation, at  that  time,  is  only  a  common  ques- 
tion of  fact.  Creation  was  wholly  different 
from  the  present  course  of  nature  ;  and 
whether  this  power  slopped  after  forming 
man,  or  went  on  and  gave  him  a  revelation, 
is  a  question  of  simple  fact. 


80  WILSON'S     ANALOGY. 

4.  Nor  is  there  any  presumption  against 
miracles,  after  the  settlement  of  the  course  of 
nature.  For  we  have  no  single  parallel  case 
of  a  world  like  our  own,  to  deduce  an  argu- 
ment from ;  and  if  we  had  a  case,  an  argu- 
ment from  the  analogy  of  that  single  instance 
would  have  litde  weight.  We  require  the 
history  of  many  similar  worlds  from  which  to 
raise  any  thing  like  a  presumption. 

5.  Besides,  we  know  there  is  often  a  pre- 
sumption against  the  commonest  facts  before 
the  proof  of  them,  which  yet  almost  any 
proof  overcomes.  And  we  are  in  such  igno- 
rance, that  it  is  not  improbable,  that  5  or 
6000  years  may  have  given  scope  for  ade- 
quate causes  for  miracles,  even  leaving  out 
the  consideration  of  religion.  But  if  we  take 
in  the  consideration  of  religion,  we  then  see 
distinct  reasons  for  miracles,  which  give  a 
real  credibility  to  them.  At  all  events,  mira- 
cles must  not  be  compared  to  common  natu- 
ral circumstances  and  phenomena,  but  to  the 
extraordinary  phenomena  of  nature, — co- 
mets, the  powers  of  electricity,  he.  And 
let  any  one  reflect  what  would  be  the  pre- 
sumption, for  instance,  against  the  powers  of 


WILSON'S    ANALOGY.  81 

electricity,   in   the  mind   of  one   acquainted 
only  with  the  common  powers  of  nature. 

6.  There  is,  therefore,  no  such  presump- 
tion against  miracles  as  to  render  them,  in 
any  wise  incredible  ;  nay,  there  is  a  positive 
credibility  for  them,  where  we  discern  rea- 
sons for  them  ;  and  there  is  no  presumption 
at  all  from  analogy,  even  in  the  lowest  de- 
gree, against  them,  as  distinguished  from 
other  extraordinary  phenomena. 

Chap.  III.  We  come  now  to  consider 
objections  against  the  Christian  revelation  in 
particular,  as  distinct  from  objections  against 
miracles — objections  drawn  from  things  in 
it,  appearing  to  men  '  foolishness  ;'  from  its 
containing  matters  of  offence,  leading,  as  it  is 
alleged,  to  enthusiasm,  superstition,  and  ty- 
ranny ;  from  its  not  being  universal  ;  and 
from  its  evidence  not  being  so  convincing  as 
it  might  have  been. 

1.  Now  it  is  credible  from  analogy  that 
we  should  be  incompetent  judges  of  a  reve- 
lation to  a  great  degree,  and  that  it  would 
contain  many  things  appearing  to  us  liable  to 
objection.  There  is  no  more  ground  to  ex- 
8* 


82  WILSON'S    ANALOGY. 

pect  that  Christianity  should  appear  free 
from  objections,  than  that  the  course  of  na- 
ture should.  And  the  fact  is,  that  men  fall 
into  infinite  follies  and  mistakes,  when  they 
pretend  to  judge  of  the  ordinary  constitution 
and  course  of  nature,  and  of  what  they  should 
expect  it  to  be.  It  is  therefore  probable  that 
men  would  err  much  more  when  they  pre- 
tend to  judge  of  the  extraordinary  constitu- 
tion and  scheme  of  Christianity,  and  of  what 
they  should  expect  it  to  be.  For  if  a  man, 
in  the  things  of  this  present  world,  is  not  a 
competent  judge  of  the  ordinary  government 
of  a  Prince  ;  much  less  would  he  be  so  of 
any  extraordinary  exigencies  on  which  that 
Prince  should  suspend  his  known  and  ordi- 
nary laws.  Thus  objections  against  Chris- 
tianity are  really  frivolous.  If  men  fancy 
there  lie  great  objections  against  the  scheme 
of  Providence  in  the  ordinary  and  old  laws 
of  nature,  much  more  may  they  fancy  there 
lie  objections  against  the  scheme  of  Chris- 
tianity in  the  extraordinary,  and  new  laws  of 
rehgion.  Both  schemes  are  from  the  same 
God.  And  the  objections  against  Christiani- 
ty go  upon  suppositions  which,  when  applied 


WILSON'S    ANALOGY.  83 

to  the  course  of  nature,  experience  shows  to 
be  inconclusive.  They  mislead  us  to  think 
that  the  Author  of  nature  would  not  act,  as 
we  find  by  experience  he  actually  does,  or 
would  act  in  such  and  such  a  manner,  as  we 
experience,  in  like  cases,  he  does  not. 

2.  For  instance,  we  are  no  sort  of  judges 
before-hand,  by  what  laws,  in  what  degree, 
or  by  what  means  it  were  to  have  been  ex- 
pected that  God  would  instruct  us  naturally 
in  his  ordinary  Providence  ;  how  far  he 
would  enable  men  to  communicate  it  to  oth- 
ers ;  whether  the  evidence  of  it  would  be 
certain,  highly  probable,  or  doubtful ;  whether 
it  would  be  given  with  equal  clearness  to  all ; 
whether  at  once,  or  gradually.  In  like  man- 
ner, supposing  God  afforded  us  an  additional 
instruction  by  a  revelation,  we  must  be  equal- 
ly ignorant  beforehand  whether  the  evidence 
of  it  would  be  certain,  whether  all  would 
have  the  same  degree  of  evidence,  whether 
it  would  be  revealed  at  once  or  gradually,  &;c. 

Now  if  we  are  incompetent  to  judge  be- 
forehand of  revelation,  it  is  mere  folly  to  ob- 
ject afterwards  against  its  being  left  in  one 
way  rather  than  another. 


^ 


84  WILSON'S    ANALOGY. 

3.  The  only  fair  question  is,  whether 
Christianity  be  a  real  revelation,  and  whether 
the  book  containing  it  be  of  divine  authority ; 
and  scarcely  at  all  whether  it  be  a  revelatiqp, 
and  a  book  of  such  and  such  a  sort.  So 
that,  what  men  object  against  the  Scriptures 
as  being  obscure,  as  written  in  an  inaccurate 
style,  as  having  various  readings,  and  being 
the  subject  of  dispute,  has  no  sort  of  force, 
unless  it  can  be  shown  that  the  sacred  au- 
thors had  promised  that  the  book  should  be 
secure  from  these  things.  We  are  no  judges 
whether  it  were  to  have  been  expected  that 
these  things  should  be  found  in  it  or  not.  In 
human  writings  we  should  indeed  be  judges, 
but  not  at  all  in  divine. 

4.  However,  if  men  will  pretend  still  to 
judge  of  the  .Scriptures,  and  of  Christianity, 
by  previous  expectation,  then  the  analogy  of 
nature  shows,  that  probably  they  will  imagine 
they  have  strong  objections  against  them. 
For  so,  prior  to  experience,  they  would  think 
they  had  against  the  instruction  afforded  in 
the  ordinary  course  of  nature.  For  instance, 
it  would  have  been  thought  incredible  that 
men  should  have  been  so  much  more  capable 


WILSON'S     ANALOGY.  85 

of  discovering,  even  to  a  certainty,  the  gene- 
ral laws  of  matter,  and  the  magnitudes  and 
revolutions  of  the  heavenly  bodies,  than  the 
cure  of  diseases,  and  many  other  things  in 
which  human  life  is  so  much  more  nearly 
concerned.  The  method  of  invention  again, 
by  which  men  discover  things  of  the  greatest 
moment  in  an  instant,  when  perhaps  they  are 
thinking  of  something  else,  which  they  have 
in  vain  been  searching  after  for  years,  would 
be  thought  most  irregular  and  capricious. 
So  likewise  the  imperfections  attending  the 
only  method  we  have  of  communicating  our 
thoughts  to  each  other,  language,  would  be 
judged  utterly  incredible.  It  is  inadequate, 
ambiguous,  liable  to  infinite  abuse.  Now  no 
objections  against  the  manner  in  which  Chris- 
tianity teaches  in  the  Scriptures,  are  of  greater 
weight  than  these,  which  analogy  shows  us  to 
have  really  no  force  at  all. 

5.  To  apply  these  remarks  to  a  particu- 
lar instance.  The  abuse  of  miraculous  pow- 
ers is  made  an  objection  against  their  being 
really  miracles  ;  but  we  see  in  the  natural 
course  of  things  daily,  that  remarkable  gifts  of 
memory,   eloquence,   knowledge,  are  not  al- 


86  WILSON'S    ANALOGY. 

ways  conferred  on  persons  who  use  them  with 
prudence  and  propriety. 

6.  Again,  as  in  natural  and  civil  know- 
ledge, there  are  common  and  obvious  rules 
of  conduct,  and  parts  requiring  very  exact 
thought ;  so,  in  Christianity  the  necessary 
matters  of  faith  and  practice  are  a  plain  and 
obvious  thing  ;  whilst  many  other  parts  de- 
mand careful  investigation.  And  as  natural 
knowledge  is  acquired  by  particular  persons 
comparing  and  pursuing  obscure  hints  drop- 
ped us  by  nature,  as  it  were,  accidentally,  or 
which  seem  to  come  into  our  minds  by 
chance  ;  so  probably  the  entire  scheme  of 
Christianity  in  the  Scriptures  will  only  be 
gradually  understood,  by  particular  persons 
attending  to  intimations  scattered  up  and 
down  in  it,  and  which  most  persons  disre- 
gard. Nor  is  it  incredible  that  a  book  so 
long  known  should  contain  many  truths  not 
yet  completely  discovered  ;  for  nature  has 
been  open  to  the  investigation  of  man  for 
many  thousand  years,  and  yet  great  discove- 
ries are  continually  made. 

7.  And  if  men  object  against  Christianity, 
that  it  is  not  universally  known,  we  reply, 


WILSON'S    ANALOGY.  87 

that  many  most  valuable  remedies  for  natural 
diseases  were  unknown  for  ages,  and  are 
known  now  but  to  few  ;  that  probably  many 
are  not  known  yet ;  that  the  application  of 
them,  when  known,  is  difficult ;  that  if  used 
amiss,  they  often  create  new  diseases  ;  that 
they  are  often  not  effectual ;  and  that  the 
regimen  required  is  often  so  disagreeable  that 
men  will  not  submit  to  it,  but  satisfy  them- 
selves with  the  excuse,  that  if  they  did  sub- 
mit, it  is  not  certain  they  should  be  cured. 
These  natural  remedies  are  neither  certain, 
perfect,  nor  universal ;  and  the  principles  of 
arguing  which  would  lead  us  to  conclude 
they  must  be  so,  would  not  only  be  contrary 
to  fact,  but  would  also  lead  us  to  conclude 
that  there  would  be  no  diseases  at  all.  It  is 
therefore  not  at  all  incredible  that  the  like 
things  should  be  found  in  the  remedy  for 
moral  diseases,  Christianity,  if  it  proceeds 
from  the  same  divine  hand  as  natural  reme- 
dies do. 

Chap.  IV.  The  objections  against  Chris- 
tianity are  thus  merely  what  we  might  have 
expected.     But  further,  these  objections  re- 


88  WILSON'S     ANALOGY. 

ceive  a  full  answer  from  the  consideration 
that  Christianity  is  a  scheme  imperfectly  com- 
prehended, in  which  a  system  of  means  is 
established,  and  which  is  carried  on  by  gene- 
ral laws  ;  just  as  objections  against  natural 
religion  were  shown  to  be  thus  silenced.  For 
this  shows  that  the  things  objected  to  may, 
in  each  case,  not  only  be  consistent  with 
wisdom  and  goodness,  but  instances  of  them. 
1.  Now  Christianity  is  a  scheme  quite 
beyond  our  comprehension.  It  is  a  mysteri- 
ous economy,  still  carrying  on  for  the  re- 
covery of  the  world  by  a  divine  person,  the 
Messiah,  who,  after  various  preparatory  dis- 
pensations, became  incarnate,  and  died  as 
a  Sacrifice  for  sin.  Parts  likewise  of  this 
scheme  are  the  miraculous  and  ordinary  mis- 
sion of  the  Holy  Ghost,  Christ's  invisible 
government  over  his  church,  and  his  second 
advent  to  judgment.  Now  the  Scriptures 
assert  this  to  be  a  mystery  ;  indeed,  what  is 
revealed  of  it,  leaves  so  much  unrevealed, 
that  one  cannot  read  a  passage  but  what  it 
runs  up  into  something  which  shows  us  our 
ignorance  about  it ;  so  that  to  all  purposes  of 
objecting,  we  know  as  little  of  it,  as  we  know 


WILSON'S     ANALOGY.  89 

of  the  vast  scheme  of  the  natural  world, 
where  every  step  shows  us  our  ignorance, 
short-sightedness,  and  incompetence  to  judge. 

2.  In  the  Christian  scheme,  again,  as  in 
the  course  of  nature,  means  which  appear 
foolish,  though  they  may  possibly  be  the  very 
best,  are  used  to  accomplish  ends  ;  and  their 
appearing  foolish  is  no  presumption  against 
them,  in  a  scheme  so  greatly  beyond  our 
comprehension. 

3.  Christianity  is  also  probably  carried 
on  by  general  laws.  The  course  of  nature  is 
confessedly  so  ;  and  yet  we  know  but  little 
of  these  general  laws.  We  know  not  by 
what  laws,  storms,  famine,  pestilence,  Sic. 
destroy  mankind  ;  nor  why  men  are  born  in 
such  places  and  times,  and  with  such  talents ; 
nor  how  it  is  that  such  and  such  trains  of 
thought  enter  the  mind.  We  therefore  call 
these  things  accidental ;  though  all  reasona- 
ble men  believe  there  is  no  such  thing  as  ac- 
cident. We  see  but  a  little  way  ;  and  it  is 
only  from  seeing  that  the  part  of  the  course 
of  nature  which  is  known  to  us,  is  governed 
by  general  laws,  that  we  conclude  the  whole 
to  be  so  governed,  though  the  laws  of  innu- 

9 


90  WILSON'S     ANALOGY. 

merable  things  are  unknown  to  us.  In  like 
manner,  that  miraculous  powers  should  be 
exerted  at  such  occasions,  for  such  reasons, 
before  such  persons,  under  such  circumstan- 
ces, he,  may  have  been  also  by  general 
laws  though  unknown  to  us,  as  the  laws  of 
the  things  above  instanced  in  nature  are  un- 
known to  us.  And  there  is  no  more  reason 
to  expect  that  every  exigency  as  it  arises 
should  be  provided  for  by  these  general  laws, 
than  that  every  exigency  in  nature  should. 

4.  In  the  next  place,  let  us  see  the 
force  of  the  common  objection  raised  against 
the  whole  scheme  of  Christianity,  as  being 
what  some  are  pleased  to  call  a  round-about 
way,  a  perplexed  contrivance  for  the  salva- 
tion of  the  world,  as  if  God  was  reduced  to 
the  necessity  of  using  a  long  series  of  intri- 
cate means  to  accomplish  his  ends.  Now  it 
is  obvious,  that  in  the  course  of  nature  God 
uses  various  means  which  we  think  tedious, 
to  arrive  at  his  ends.  Indeed  there  is  some- 
thing in  this  matter  quite  beyond  our  com- 
prehension :  but  the  mystery  is  as  great  in 
nature  as  in  Christianity.  Perhaps  many 
things   which   we   call  means,  may  be  ends. 


WILSON'S     ANALOGY.  Ql 

However,  it  is  clear  the  whole  natural  world 
is  a  progressive  system,  in  which  the  opera- 
tion of  means  takes  up  a  great  length  of  time. 
One  state  of  things  is  a  preparation  for  an- 
other, and  that  state  the  means  of  attaining  to 
another  succeeding  one.  Men  are  for  pre- 
cipitating things ;  but  God  in  the  natural 
world  appears  ever  deliberate,  reaching  his 
ends  by  slow  steps.  The  change  of  seasons, 
the  ripening  the  fruits  of  the  earth,  the  growth 
of  a  flower,  the  gradual  advances  of  vegeta- 
ble and  animal  bodies,  and  the  progress  of 
knowledge  in  men  with  their  growing  facul- 
ties and  powers,  are  instances  of  this.  Thus 
in  nature  God  operates  as  he  does  in  Chris- 
tianity, by  making  one  thing  subservient  to 
another,  through  a  series  of  means  which 
extends  backward  and  forward  beyond  our 
utmost  view.  Objections,  therefore,  against 
the  whole  plan  of  Christianity,  as  intricate 
and  round-about,  and  perplexed,  have  no 
sort  of  force. 

Chap.  V.     This  general  objection  having 
been  answered,  let  us  next  consider  the  par- 


92  WILSON'S    ANALOGY. 

ticular  one  most  urged,  namely,    that  against 
the  Mediation  of  Christ. 

1.  Now,  in  the  first  place,  the  visible 
government  of  God  in  nature  is  carried  on 
by  the  instrumentality  and  mediation  of  oth- 
ers. Every  comfort  of  life  comes  to  us  in 
this  way.  God  appoints  men  as  instruments, 
that  is,  mediators  of  good  or  evil  to  us.  So 
that  there  is  no  presumption  from  analogy 
against  the  general  notion  of  a  Mediator. 

2.  In  the  next  place,  it  is  supposable  and 
credible  that  the  punishments  which  God  in- 
flicts as  a  moral  governor,  may  be  appointed 
to  follow  wickedness  in  the  way  of  natural 
consequence  ;  in  a  like  manner  as  a  man 
trifling  upon  a  precipice,  in  the  way  of  natu- 
ral consequence  falls  down,  and,  without  help, 
perishes. 

3.  But  it  is  most  important  to  remark,  that, 
in  the  course  of  natural  Providence,  provision 
is  made  that  all  the  natural  bad  consequen- 
ces of  men's  actions  should  not  always  actu- 
ally follow.  We  might,  indeed,  presumptu- 
ously have  thought  that  the  world  would  have 
been  so  constituted  as  that  there  should  not 
have  been  any  such  thing  as  misery  or  eviL 


WILSON'S    ANALOGY.  93 

But  in  fact  we  find  that  God  permits  it ;  but 
that  he  has  provided  at  the  same  time  relief, 
and  in  many  cases  perfect  remedies  for  it, 
even  for  that  evil  which  would  have  justly 
ended  in  our  ruin.  If,  indeed,  all  the  con- 
sequences of  bad  conduct  had  always  follow- 
ed, no  one  could  have  had  a  right  to  object ; 
no  one  can  say  whether  such  a  more  severe 
constitution  of  things  might  not  yet  have  been 
really  good.  But  that,  instead  of  this,  pro- 
vision is  made  by  nature  to  remedy  these 
consequences,  may  properly  be  called  mercy 
or  compassion  in  the  original  constitution  of 
the  world,  as  distinct  from  goodness  in  gene- 
ral. It  is  agreeable,  then,  to  the  whole  analo- 
gy of  nature,  to  hope  that  provision  may  have 
been  made  for  remedying  the  natural  conse- 
quences of  vice  in  God's  moral  government, 
at  least  in  some  cases.  There  is  a  union  of 
severity  and  indulgence  in  the  course  of  na- 
ture ;  there  may  possibly  also  be  a  union  of 
justice  and  compassion  in  the  scheme  of  reli- 
gion. 

4.     Some  will  wonder  at  this  being  made 
a  question  of;  for  they  neglect  and  despise 
all  ideas  of  future  punishment.     But  as  we 
9* 


94  WILSON'S    ANALOGY. 

actually  experience  ill  consequences  from 
wickedness  and  folly  here,  so  the  analogy 
of  the  cases  teaches  us  to  apprehend  worse 
evil  consequences  hereafter,  from  disorders 
committed  by  moral  agents,  presumptuously 
introducing  confusion  and  misery  into  the 
kingdom  of  God,  their  Sovereign  Creator. 
Nay,  it  is  by  no  means  intuitively  certain 
whether  these  consequences  could  in  the  na- 
ture of  the  thing,  be  prevented,  that  is,  con- 
sistently with  the  eternal  rule  of  right.  The 
utmost  we  could  hope  for  is,  that  there  would 
probably  be  some  way  in  God's  universal 
government  for  preventing  the  penal  conse- 
quences of  vice. 

5.  Further,  it  is  not  probable  that  any 
thing  we  could  do  of  ourselves,  would  pre^ 
vent  these  ill  consequences.  For  sorrow  and 
reformation  will  not  of  themselves  prevent 
the  natural  consequences  of  our  disorders 
here,  and  the  assistaitce  of  others  is  often 
indispensable  to  such  prevention.  The  like 
then  may  be  the  case  under  God's  moral 
government.  In  fact,  it  is  contrary  to  all 
our  notions  of  government,  as  well  as  to  the 
course  of  nature,  to  suppose  that  doing  well 


WILSON'S    ANALOGY.  95 

for  the  future,  should  always  prevent  or  re- 
medy the  consequences  annexed  to  disobedi- 
ence. And  though  men  in  the  present  day 
boast  of  the  efficacy  of  repentance,  yet  the 
prevalence  of  propitiatory  sacrifices  over  the 
heathen  world,  shows  that  the  general  sense 
of  mankind  is  against  the  idea  of  repentance 
being  sufficient  to  expiate  guilt. 

6.  In  this  darkness  or  light  of  nature,  call 
it  which  you  please,  revelation  comes  in, 
teaches  us  our  state  of  guilt,  confirms  every 
fear  as  to  the  future  consequences  of  sin,  de- 
clares that  God's  government  will  not  pardon 
«n  mere  repentance  ;  l^ut  that  still  his  govern- 
ment is  compassionate,  and  that  He  has  mer- 
cifully provided  that  there  should  be  an  in- 
terposition to  prevent  the  utter  ruin  of  man. 
God  so  loved  the  world,  that  he  gave  his  only 
begotten  Son,  that  whosoever  believeth  in  him 
should  not  perish :  gave  his  Son  in  the  same 
way  of  goodness  to  the  world,  as  he  affords 
to  particular  persons  the  friendly  assistance 
of  their  fellow-creatures;  when,  without  it, 
their  temporal  ruin  would  be  the  certain  con- 
sequence of  their  follies  ;  in  the  same  way  of 
goodness,  I  say,  though  in  a  transcendent  and 


96  WILSON'S     ANALOGY. 

infinitely  higher  degree.  And  the  Son  of 
God  loved  us  and  gave  himself  for  us,  with  a 
love  which  he  compares  to  that  of  human 
friendship  ;  though  in  this  case,  all  compari- 
sons must  fall  infinitely  short  of  the  thing  in- 
tended to  be  illustrated  by  them. 

7.  Now,  if  the  constitution  of  things  had 
been  such  that  the  whole  creation  must  have 
perished,  but  for  somewhat  which  God  had 
appointed  should  take  place  to  prevent  that 
ruin,  this  supposition  would  not  be  inconsist- 
ent in  any  degree  w^ith  perfect  goodness  and 
compassion,  whatever  men  may  object. 

8.  Nor  can  men  object  to  the  Scriptures 
as  representing  mankind  by  this  whole  scheme 
as  in  a  degraded  state  ;  for  it  is  not  Chris- 
tianity which  has  put  us  in  this  state  ;  and 
all,  even  moralists,  are  compelled  to  acknow- 
ledge the  extreme  wickedness  and  misery 
which  are  in  the  world.  And  the  crime  of 
our  first  parents  bringing  us  into  a  more  dis- 
advantageous condition,  is  particularly  agree- 
able to  all  analogy. 

9.  The  particular  manner  of  Christ's  me- 
diation is  by  his  becoming  what  the  Scrip- 
ture calls  the  Prophet  of  mankind,  to  declare 


WILSON'S     ANALOGY.  97 

the  Divine  will ;  the  King,  by  founding  and 
governing  a  church  ;  and  the  High  Priest^ 
by  a  propitiatory  sacrifice  ;  which  sacrifice, 
be  it  well  noted,  is  not  spoken  of  merely  in 
allusion  to  the  Mosaic  sacrifices,  but  as  the 
original  and  great  sacrifice  itself,  to  which 
the  Mosaic  were  themselves  only  allusions, 
and  of  which  they  were  types.  The  Scrip- 
tures declare  in  all  sorts  of  ways  an  efficacy 
in  what  Christ  suffered  for  us,  beyond  mere 
example  or  instruction. 

10.  Further,  as  we  know  not  by  what 
means  future  punishment  would  have  been 
inflicted  on  men,  nor  all  the  reasons  why  its 
infliction  would  have  been  needful,  if  it  had 
not  been  prevented  by  Christ's  sacrifice  ;  it 
is  most  evident  we  are  not  judges,  antece- 
dently to  revelation,  whether  a  Mediator  was 
or  was  not  necessary  to  prevent  that  punish- 
ment;  and  upon  ihe  supposition  of  a  Media- 
tor, we  are  not  judges  beforehand  of  what  it 
was  fit  to  be  assigned  to  him  to  do,  nor  of 
the  whole  nature  of  his  office.  To  object, 
therefore,  to  any  particular  parts  of  this  me- 
diation, because  we  do  not  see  the  expedi- 


98  WILSON'S     ANALOGY. 

ency  of  them  is  absurd.     And  yet  men  com- 
monly do  this. 

11.  Again;  if  men  object  to  the  satisfac- 
tion of  Christ,  that  it  represents  God  as  in- 
different whether  he  punishes  the  innocent  or 
guilty,  we  answer,  that  they  might  equally 
object  to  the  daily  course  of  natural  Provi- 
dence, in  which  innocent  people  are  con- 
tinually forced  to  suffer  for  the  faults  of  the 
guilty,  and  do  suffer  for  them  in  various 
ways  ;  whereas  Christ's  sufferings  were  un- 
dertaken by  him  voluntarily.  And  though 
upon  the  whole,  and  finally,  every  one  shall 
receive  according  to  his  deserts,  yet  during 
the  progress,  and  in  order  to  the  completion, 
of  this  moral  scheme,  punishments  endured 
by  the  innocent  in  some  way  instead  of  the 
guilty,  that  is,  vicarious  punishments,  may, 
for  aught  we  know,  be  fit  and  absolutely 
necessary. 

12.  Besides,  there  is  an  apparent  tendency 
in  this  method  of  our  redemption  by  the  sa- 
crifice of  Christ,  to  vindicate  the  authority  of 
God's  law,  and  deter  men  from  sin. 

13.  Let  not,  then,  such  poor  creatures  as 
we  are,  object  against   an  infinite  scheme, 


WILSON'S    AxNALOGY.  99 

that  we  do  not  see  the  usefulness  and  neces- 
sity of  all  its  parts.  The  presumption  of  this 
kind  of  objections  seems  almost  lost  in  the 
folly  of  them. 

14.  It  heightens  the  absurdity  of  these 
objections,  that  they  are  made  against  those 
parts  of  Christ's  mediation  which  we  are  not 
actively  concerned  in.  Now  the  whole  anal- 
ogy of  nature  teaches  us  not  to  expect  the 
like  information  concerning  the  Divine  con- 
duct, as  concerning  our  duty.  The  objec- 
tions are  made,  as  we  have  seen,  to  God's 
appointment  of  a  Mediator,  and  to  the  Me- 
diator's execution  of  his  office  ;  not  to  what  is 
required  of  man  in  consequence  of  this  gra- 
cious dispensation,  which  is  plain  and  obvi- 
ous, and  which  is  all  we  need  to  know. 
Thus,  in  the  natural  world,  it  is  almost  an 
infinitely  small  part  of  natural  Providence 
which  men  can  understand,  and  yet  they  are 
sufficiently  instructed  for  the  common  pur- 
poses of  life. 

Chap.  VI.  A  principal  objection  against 
Christianity,  further,  is,  that  it  is  thought  to 
rest  on  doubtful  evidence,  and  that  Us  benefits 


100  WILSON'S     ANALOGY. 

are  not  universal ;  which,  in  other  words,  is 
as  much  as  to  say,  that  God  would  not  have 
bestowed  upon  us  any  favour  at  all,  unless 
in  the  degree  which  we  imagine  best,  and 
that  he  could  not  bestow  a  favour  upon  any, 
unless  he  bestowed  the  same  on  all  —  an  ob- 
jection which  the  whole  analogy  of  nature 
contradicts. 

1.  For  how  doubtful  is  the  evidence  on 
which  men  act  in  their  most  important  con- 
cerns in  this  world  —  how  difficult  to  balance 
nice  probabilities,  to  make  due  allowances 
for  accidents  and  disappointments,  to  see  on 
which  side  the  reasons  preponderate.  How 
often  do  strong  objections  lie  against  their 
schemes,  objections  which  cannot  be  removed 
or  answered,  but  yet  which  seem  overbalanc- 
ed by  reasons  on  the  other  side.  And  how 
much  are  men  deceived  at  last  by  the  false- 
hood of  others,  by  the  false  appearances  of 
things,  and  the  strong  bias  from  within  them- 
selves to  favour  the  deceit.  And  as  to  revela- 
tion not  being  universal,  we  see  the  Author 
of  nature  perpetually  bestowing  those  gifts  of 
health,  prudence,  knowledge,  riches,  upon 
some,   which  he  does  not  on  others.     Yet, 


WILSON'S    ANALOGY.  101 

notwithstanding  these  uncertainties  and  varie- 
ties, God  does  exercise  a  natural  government 
over  the  world  and  there  is  such  a  thing  as  a 
prudent  and  imprudent  course  of  conduct. 

2.  There  have  been  different  degrees  of 
evidence  to  Jews  and  Christians.  The  first 
Christians  had  a  higher  evidence  of  miracles 
than  we,  and  a  stronger  presumption  in  fa- 
vour of  Christianity  from  the  lives  of  Chris- 
tians :  and  we  or  future  ages  may  have  a 
higher  evidence  of  the  fulfilment  of  prophecy. 
And  the  Heathens,  Mahommedans,  Papists 
and  Protestants,  have  now  different  degrees 
of  evidence  of  natural  and  revealed  religion, 
from  the  faintest  glimmering  of  probability, 
to  the  clear  light  of  truth  and  conviction  :  but 
all  this  most  obviously  resembles  the  constant 
order  of  Providence  as  to  our  temporal  af- 
fairs. And  we  are  to  remember,  that  each 
one  will  be  judged  at  last,  by  what  he  hath, 
and  not  by  what  he  hath  not,  so  that  there  is 
no  shadow  of  injustice  in  this  constitution  of 
things,  though  what  is  the  particular  reason 
of  it,  we  are  altogether  in  the  dark  about. 
We  know  but  little  even  of  our  own  cases ; 
scarcely  any  thing  more  than  is  just  neces- 
10 


102  WILSON'S    ANALOGY. 

sary  for  practice.  We  are  in  the  greatest 
ignorance  as  to  what  would  satisfy  our  curi- 
osity. We  have  only  light  to  teach  us  our 
duty,  and  encourage  us  in  the  discharge  of  it. 

3.  Besides,  if  revelation  were  universal, 
men's  different  understandings,  educations, 
tempers,  bodily  constitutions,  lengths  of  lives, 
external  advantages,  would  soon  make  their 
situation  perhaps  as  widely  different  as  it  is 
at  present. 

4.  But  we  may  observe  more  particular- 
ly, that  the  evidence  of  religion  not  appear- 
ing certain,  may  be  the  especial  trial  of  some 
men's  characters  and  state  of  mind.  Men 
may  be  as  much  in  a  state  of  probation  with 
regard  to  the  exercise  of  their  understanding 
on  the  evidence  of  religion,  as  they  are  with 
regard  to  their  conduct.  The  same  inward 
principle  which  leads  men  to  obey  religion 
when  convinced  of  its  truth,  would  lead  them 
to  examine  it,  when  they  were  first  presented 
with  its  evidences.  Negligence  about  such 
a  serious  matter  as  religion,  is  as  criminal 
before  distinct  conviction,  as  careless  prac- 
tice is  after.  That  religious  evidence,  then, 
is  not  forced  upon  men,  nor  intuitively  true, 


WILSON'S     ANALOGY.  103 

but  left  to  be  collected  by  a  heedful  attention 
to  premises,  may  as  much  constitute  religious 
probation  as  any  thing  else. 

5.  Again,  even  if  Christianity  should  be 
supposed  to  be  extremely  doubtful  to  some 
persons,  yet  it  puts  them  in  a  state  of  proba- 
tion as  to  character.  For  if  Christianity  be 
once  supposed  by  them  to  be  possible,  this 
demands  religious  suspense,  moral  resolu- 
tion, self-government,  inquiry,  abstinence  from 
what  would  be  impediments,  readiness  to  re- 
ceive fresh  light,  care  of  what  use  they  make 
of  their  influence  and  example  upon  others. 
For  doubting  is  not  a  positive  argument 
against  religion,  but  for  it ;  a  doubt  presup- 
poses a  lower  degree  of  evidence,  just  as 
much  as  belief  does  a  higher.  And  in  pro- 
portion to  the  corruption  of  the  heart,  men 
acknowledge  no  evidence,  however  real,  if  it 
be  not  overbearing. 

6.  The  difficulties  which  are  said  to  be 
found  in  the  evidence  of  Christianity,  is  no 
more  a  ground  of  complaint,  than  difficulties 
from  external  temptation  as  to  the  practice 
of  it.  Such  speculative  difficulties  may,  to 
persons  of  a  deep  sense,  and  reflecting  minds, 


104  WILSON'S    ANALOGY. 

and  who  have  small  temptations  to  gross  out- 
ward sins,  constitute  the  principal  part  of 
their  trial.  For  we  see,  in  the  things  of  this 
world,  that  the  chief  trial  of  some  men  is  not 
so  much  the  doing  what  is  right  when  it  is 
known,  as  the  attention,  suspense,  care,  the 
being  on  their  guard  against  false  appearan- 
ces, the  weighing  of  contrary  reasons,  and 
informing  themselves  of  what  is  really  pru- 
dent. 

7.  In  these  remarks,  we  have  taken  it  for 
granted  that  men  are  not  neglecting  the  sub- 
ject of  religion  altogether,  nor  entertaining 
prejudices  against  it.  For  if  they  never  ex- 
amine it  in  earnest,  if  they  wish  it  not  to  be 
true,  if  they  attend  more  to  objections  than 
to  evidence,  if  they  consider  things  with  levi- 
ty, if  they  indulge  in  ridicule,  and  put  human 
errors  in  the  place  of  Divine  truth,  all  this 
will  hinder  men  from  seeing  evidence,  just  as 
a  like  turn  of  mind  hinders  them  from  weigh- 
ing evidence  in  their  temporal  capacities. 
And  possibly  the  evidence  of  Christianity 
was  left,  so  as  that  those  who  are  desirous  of 
evading  moral  obligation  should  not  see  it, 
whilst  fair  and  candid  persons  should. 


WILSON'S     ANALOGY.  105 

8.  Further,  the  evidences  of  Christianity, 
as  they  are,  may  be  sufficiently  understood 
by  common  men,  if  they  will  only  pay  the 
same  sort  of  attention  to  religion  which  they 
pay  to  their  temporal  affairs.  But  if  men 
will  handle  objections  which  they  have  pick- 
ed up,  and  discuss  them  without  the  neces- 
sary preparation  of  general  knowledge,  they 
must  remain  in  ignorance  or  doubt,  just  as 
men  who  neglect  the  means  of  information  in 
common  life  do. 

9.  But,  perhaps,  it  will  be  said,  that  a 
prince  would  take  care  to  give  directions  to 
a  servant  which  would  be  impossible  to  be 
misunderstood  or  disputed.  To  this  we  an- 
swer, that  it  is  certain  we  cannot  argue  thus 
as  to  God,  because  in  point  of  fact  he  does 
not  aiford  us  such  information  as  to  our  tem- 
poral affairs,  as  a  matter  of  course,  without 
care  of  our  own.  And  if  a  prince  wished 
not  merely  to  have  certain  acts  done,  but 
also  to  prove  the  loyalty  and  obedience  of 
his  servant,  he  might  not  always  give  his 
directions  in  the  plainest  possible  manner. 

On  the  whole,  the  analogy  of  nature  re- 
futes all  objections    against    Christianity    as 
10^ 


106  WILSON'S    ANALOGY. 

resting  upon  doubtful  evidence,  and  as  not 
universal. 

Chap.  VII.  The  objections  against  the 
particular  scheme  of  Christianity  being  re- 
moved, it  remains  that  we  consider  what  the 
analogy  of  nature  suggests  as  to  the  positive 
evidence  for  it,  and  as  to  the  objections  raised 
against  that  evidence. 

Now,  the  evidence  of  Christianity  em- 
braces a  long  series  of  things,  reaching  from 
the  beginning  of  the  world  to  the  present 
time,  of  great  variety  and  compass,  and  mak- 
ing up  one  argument,  the  conviction  arising 
from  which  is  like  what  we  call  effect  in 
architecture,  a  result  from  a  great  number  of 
things,  so  and  so  disposed,  and  taken  into 
one  view ;  and  this  is  the  kind  of  proof  on 
which  we  determine  questions  of  difficulty, 
in  our  most  important  affairs  in  this  world. 

Let  us  then,  1st,  consider  the  direct  proof 
of  Christianity,  from  Miracles  and  Prophecy  ; 
and  then,  2d,  the  general  argument  arising 
from  this  proof,  together  with  many  collateral 
things,  as  making  up  one  argument. 

I.  —  1.     The  Scriptures  of  the  Old  and 


WILSON'S    ANALOGY.  107 

New  Testament  afford  us  the  same  evidence 
of  the  miracles  wrought  in  attestation  of  reve- 
lation, as  it  does  of  its  ordinary  history  ;  for 
these  miracles  are  not  foisted  into  it,  but 
form  a  part  of  it,  and  are  related  in  the  same 
unadorned  manner  as  the  rest  of  the  narra- 
tive, and  stand  on  the  same  footing  of  histori- 
cal evidence.  And  some  parts  of  Scripture, 
containing  the  account  of  miracles,  are  quo- 
ted as  genuine  from  the  very  age  in  which 
they  were  said  to  have  been  written.  And 
the  establishment  of  the  Jewish  and  Chris- 
tian religions  are  just  what  might  have  been 
expected,  if  such  miracles  were  wrought,  and 
can  be  accounted  for  on  no  other  supposition. 
The  Scripture  history,  then,  must  be  con- 
sidered as  genuine,  unless  something  positive 
can  be  alleged  to  invalidate  it.  Mere  guesses 
can  prove  nothing  against  historical  evidence. 
Further,  the  Epistles  of  St.  Paul,  being 
addressed  to  particular  churches,  carry  in 
them  a  greater  evidence  of  being  genuine, 
than  if  they  had  been  merely  narratives  ad- 
dressed to  the  world  at  large.  And  the  first 
epistle  to  the  Corinthians  is  quoted  by  Cle- 
mens Romanus,  a  contemporary,  in  a  letter 


108  WILSON'S     ANALOGY. 

to  the  same  church.  And  St.  Paul  men- 
tions, in  this  epistle,  the  miraculous  gifts,  as 
possessed  by  the  very  Christians  to  whom  he 
wrote ;  and  he  mentions  them  incidentally, 
and  in  order  to  depreciate  them,  and  to  re- 
prove the  abuse  of  them.  He  speaks  of 
them  in  the  manner  any  one  would  speak  of 
a  thing  familiar,  and  known  to  the  persons 
he  is  writing  to.  Against  this  evidence,  gene- 
ral doubts  have  no  force,  because  any  fact 
of  such  a  kind,  and  of  such  antiquity,  may 
have  general  doubts  thrown  out  concerning 
it,  from  the  very  nature  of  human  affairs  and 
human  testimony. 

Again,  Christianity  presented  Itself  to  man- 
kind at  first,  and  was  received,  on  the  footing 
of  these  miracles  at  the  time  when  they  were 
wrought ;  which  is  the  case  with  no  other  re- 
ligion. Mahommedanism  was  propagated  by 
the  sword  ;  and  Popish  and  Mahoramedan 
miracles,  said  to  be  wrought  after  parties  were 
formed,  and  when  power  and  political  inter- 
ests supported  them,  are  easily  accounted  for. 

Once  more,  the  reception  of  such  a  doc- 
trine as  Christianity,  demanding  such  a  total 
change  of  life,  by  such  vast  numbers,   can 


WILSON'S     ANALOGY,  109 

only  be  accounted  for  on  the  supposition  of 
their  belief  in  the  Christian  miracles,  which 
ihey  were  fully  competent  to  judge  of,  as  mat- 
ters of  fact.  For,  credulous  as  mankind  are, 
they  are  suspicious,  and  backward  to  believe 
and  act  against  their  prejudices,  passions,  and 
temporal  interest ;  and  education,  prejudice, 
power,  habits,  laws,  authority,  were  all  then 
against  Christianity. 

Enthusiasm,  indeed,  may  give  rise  to  opin- 
ions, and  to  zeal  in  support  of  them.  But 
there  is  a  wide  difference  between  opinions 
and  facts  ;  and  testimony,  though  no  proof  of 
enthusiastic  opinions,  yet  is  allowed,  in  all 
cases,  to  be  a  proof  of  facts ;  and  there  is  no 
appearance  of  enthusiasm  in  the  conduct  of 
the  apostles  and  first  Christians,  but  quite 
the  contrary.  And  if  great  numbers  of  men 
of  plain  understandings  affirm,  that  they  saw 
and  heard  such  and  such  things  with  their 
eyes  and  ears,  such  testimony  is  the  strongest 
evidence  we  can  have  for  any  matter  of  fact. 
The  mere  vague  charge  of  enthusiasm,  in 
such  a  case,  is  frivolous. 

However,  as  religion  is  supposed  to  be 
peculiarly  liable  to  enthusiasm,  let  us  observe 


110  WILSON'S     ANALOGY. 

that  prejudices,  romance,  affectation,  humour, 
party  spirit,  custom,  little  competitions,  &ic. 
influence  men  In  common  matters,  just  as  en- 
thusiasm may  do  ;  and  yet,  human  testimony, 
common  matters,  is  believed  and  acted  on 
notwithstanding.  The  fact  is,  mankind  have 
undoubtedly  a  capacity  of  distinguishing  truth 
and  falsehood  in  common  matters,  and  have 
a  regard  to  truth  in  what  they  say,  except 
when  prejudiced,  biassed,  or  deceived.  And, 
therefore,  hitman  testimony  remains  a  natural 
ground  of  assent,  and  this  assent,  a  natural 
principle  of  action,  notwithstanding  all  the 
error  and  dishonesty  which  are  in  the  world. 
People,  therefore,  do  not  know  what  they 
say,  when  they  pretend  that  enthusiasm  de- 
stroys the  evidence  for  the  truth  of  Chris- 
tianity. It  never  can  be  sufficient  to  over- 
throw direct  historical  testimony,  indolently 
to  say,  Men  are  so  apt  to  deceive  and  be 
deceived  in  religion,  that  we  know  not  what 
to  believe.  All  analogy  shows,  that  men  do 
not  thus  act  in  their  temporal  affairs. 

Besides,  the  vast  Impoi'tance  of  Christiani- 
ty, and  the  strong  obligations  to  veracity 
which  it  enjoins,  strengthen  the  presumption, 


WILSON'S    ANALOGY.  HI 

that  the  Apostles  could  not  eithef  intend  to 
deceive  others,  or  be  deceived  themselves. 
The  proof  from  miracles,  therefore,  remains 
untouched  ;  for  there  is  no  testimony  what- 
ever contradicting  it,  and  strong  historical 
testimony  in  its  favour. 

2.  As  to  the  evidence  from  prophecy,  a 
few  remarks  may  be  made.  If  some  parts 
of  it  are  obscure,  this  does  not  lessen  the 
proof  of  foresight  from  the  fulfilment  of  those 
parts  which  are  clear.  Thus,  in  a  writing, 
if  part  of  it  were  in  cyphers,  and  other  parts 
in  words  at  length,  and  if,  in  the  parts  under- 
stood, many  known  facts  were  related  ;  no 
one  would  imagine,  that  if  he  could  make 
out  the  part  in  cypher,  he  should  find  thai 
the  writer  did  not  know  the  plain  facts  which 
he  had  related. 

Again,  if,  from  the  deficiency  in  civil  his- 
tory, we  cannot  make  out  the  minute  fulfil- 
ment of  every  prophecy,  yet  a  very  strong 
proof  of  foresight  may  arise  from  a  general 
completion  of  prophecy,  as  illustrated  by  civil 
history  ;  perhaps  as  nuich  proof  as  God  in- 
tended should  be  alibrded  by  such  prophecy. 

Further,  if  a  long  series  of  prophecy  is 


112  WILSON'S    ANALOGY. 

naturally  applicable  to  such  and  such  events, 
this  is,  of  itself,  a  presumptive  proof  that  it 
was  intended  of  them.  Thus,  in  mythologi- 
cal and  satirical  writings,  we  conclude  that 
we  understand  their  concealed  meaning,  in 
proportion  to  the  number  of  particulars  clear- 
ly applicable  in  such  and  such  a  manner. 

Add  to  this,  that  the  Jews  applied  the  pro- 
phecies of  Christ  to  the  Messiah  before  his 
coming,  in  much  the  same  manner  as  Chris- 
tians do  now  ;  and  the  primitive  Christians, 
those  of  the  state  of  the  church,  and  of  the 
world,  in  the  last  ages,  in  much  the  same 
way  as  we  do  now,  and  as  the  event  seems 
to  verify.     This  is  important. 

Nor  is  it  any  argument  against  all  this,  if 
we  suppose  the  prophets  to  have  apphed 
some  of  those  prophecies,  at  the  time,  to 
other  immediate  events  ;  for  they  were  only 
amanuenses,  not  the  original  authors  of  their 
predictions^  that  is,  they  merely  wrote  as 
they  were  moved  by  the  Holy  Ghost. 

Thus,  the  argument  from  prophecy  has 
great  weight,  though  we  should  not  be^  able 
to  satisfy  ourselves  on  every  point.  It  is,  in- 
deed, very  easy  to  determine  at  once  with  a 


WILSON'S    ANALOGY.  113 

decisive  air,  and  say,  There  is  nothing  in  it : 
and  this  suits  the  presumption  and  wilfulness 
of  men.  But  the  true  proof  of  modesty  and 
fairness  is  to  say,  There  is  certainly  some- 
thing in  it ;  and  it  shall  have  influence  upon 
us  in  proportion  to  its  apparent  reality  and 
weight.  And  this  all  analogy  suggests  to  be 
the  reasonable  course. 

II.  Let  us  now  consider  this  direct  evi- 
dence of  miracles  and  prophecy,  in  connex- 
ion with  those  circumstantial  and  collateral 
proofs,  which  go  to  make  up  one  argument. 
For  thus,  in  daily  Hfe,  we  judge  of  things  by 
evidence  arising  from  various  coincidences, 
which  confirm  each  other.  And  though  each 
of  these  things,  separately,  may  have  little 
weight,  yet  when  they  are  considered  to- 
gether, and  united  in  one  view,  they  may 
have  the  greatest.  The  proof  of  revelation 
is  not  some  direct  and  express  things  only, 
but  a  great  variety  of  circumstantial  things 
also,  in  the  result  of  which  the  proper  force 
of  the  evidence  consists. 

1.  Now  revelation  may  be  considered  as 
wholly  historical ;  for  prophecy  is  anticipated 
history,  and  doctrines,  and  precepts,  may  be 
11 


114  WILSON'S    ANALOGY. 

viewed  as  matters  of  fact.  The  general  de- 
sign of  this  history,  is  to  give  us  an  account 
of  the  world,  in  this  one  single  view,  as  God's 
world ;  and  by  this  it  is  essentially  distin- 
guished from  all  other  books.  After  the  his- 
tory of  the  creation,  it  gives  an  account  of 
the  world  in  this  view,  during  that  state  of 
apostacy  and  wickedness  which  it  represents 
mankind  to  lie  in.  It  considers  the  common 
affairs  of  men,  as  a  scene  of  distraction,  and 
only  refers  to  them  as  they  affect  religion. 

2.  This  narrative,  comprehending  a  pe- 
riod of  nearly  6000  years,  gives  the  utmost 
scope  for  objections  against  it ;  from  reason, 
common  history,  or  any  inconsistency  in  its 
parts.  And  undoubtedly  it  must,  and  would 
have  been  confuted,  if  it  had  been  false,  as 
all  false  religions  have  been  over  and  over 
again ;  and,  therefore,  that  it  has  not  been 
confuted,  nor  pretended  to  have  been  con- 
futed, during  the  lapse  of  so  many  ages,  im- 
plies a  positive  argument  that  it  is  true, 

3.  Further,  the  Scriptures  contain  a  par- 
ticular history  of  the  Jews,  God's  peculiar 
people — the  promises  of  the  Messiah,  as  a 
Saviour  for  Jews  and  Gentiles — the  narra- 


WILeON'6    ANALOGY.  115 

live  of  the  birth  of  this  Messiah,  at  the  time 
foretold — and  of  the  propagation  of  his  reh- 
gion — and  of  his  being  rejected  by  the  Jew- 
ish people. 

4.  Let  us  now  suppose  a  person  to  read 
the  Scriptures  thoroughly,  and  remark  these 
and  other  historical  facts  contained  in  them, 
without  knowing  whether  it  was  a  real  reve- 
lation from  Heaven  or  not.  Then  let  this 
person  be  told  to  look  out  into  the  world, 
and  observe  if  tlie  state  of  things  seem  at  all 
to  correspond  with  these  facts.  Let  him  be 
informed  how  much  of  natural  religion  was 
owing  to  this  book,  and  how  many  nations 
received  it  as  divine,  and  under  what  circum- 
stances. Then  let  him  consider  of  what  im- 
portance religion  is  to  mankind ;  and  be 
5vould  see  that  this  supposed  revelation  hav- 
ing bad  this  influence,  and  having  been  re- 
ceived in  the  world  as  it  was,  is  the  most 
conspicuous  event  in  the  history  of  mankind  ; 
«nd  that  a  book  thus  recommended  demands 
his  attention  as  by  a  voice  from  Heaven. 

5.  Let  such  a  person  be  next  informed, 
that  the  history  and  chronology  of  this  book 
b  not  contradicted,  but  confirmed,  by  pro- 


116  WILSON'S     ANALOGY. 

fane  history  —  that  the  narrative  contains  all 
the  internal  marks  of  truth  and  simplicity — 
and  that  the  New  Testament  in  particular,  is 
confirmed  in  all  its  chief  facts  by  heathen 
authors  —  and  that  this  credibility  of  the  com- 
mon history  in  Scripture,  gives  some  credi- 
bility to  its  miracles,  as  they  are  interwoven 
and  make  up  one  narrative. 

6,  Let  him  next  be  told  that  there  was 
such  a  nation  as  the  Jews,  whose  existence 
depended  on  the  law  said,  in  this  book,  to 
have  been  given  them  by  Moses — that  at  the 
time  when  the  prophecies  had  led  this  peo- 
ple to  expect  the  Messiah,  one  claiming  to 
be  the  Messiah  appeared,  and  was  rejected 
by  them,  as  foretold — that  the  religion  was 
received  by  the  Gentiles  on  the  authority  of 
miracles,  and  that  the  Jews  remain  as  a  sepa- 
rate people  to  this  present  day,  which  seems 
to  look  forward  to  other  prophecies  of  their 
future  conversion. 

Let  him,  I  say,  first  gather  his  knowledge 
entirely  from  Scripture,  and  then  compare 
it  fact  by  fact  with  the  corresponding  history 
of  the  world  ;  and  the  joint  view  must  app^a? 
to  him  most  surprising. 


WILSON'S    Ax^ALOQY.  117 

7.  All  these  points  make  up  an  argument 
from  their  united,  not  separated,  force.  Then 
add  to  these,  the  appearances  of  the  world, 
as  answering  still  to  the  prophetic  history, 
and  numerous  other  particulars,  and  the  re- 
sult of  the  whole  must  be  allowed  to  be  of 
the  greatest  weight. 

8.  Then  we  should  remember,  that  a 
mistake  in  rejecting  Christianity,  is  much 
more  dangerous  in  its  consequences,  than  one 
in  favour  of  it ;  and  that  in  temporal  affairs, 
we  always  consider  which  side  is  most  safe. 

9.  We  should  also  bear  in  mind  that  the 
truth  of  Christianity  is  proved,  like  that  of 
any  common  event,  not  only  if  any  one  of 
the  points  adduced  clearly  imply  it,  but  if  the 
whole  taken  together  do,  though  no  one 
singly  should.  No  one  who  is  serious,  can 
possibly  think  these  things  to  be  of  little 
weight,  if  he  considers  the  importance  of  col- 
lateral things,  and  less  circumstances,  in  the 
evidence  of  probability,  as  distinguished  in 
nature  from  the  evidence  of  demonstration. 

10.  It  should  be  just  observed,  that  the 
nature  of  this  evidence  gives  a  great  advan- 
tage to  persons  who  choose  to  attack  Chris- 

11'^ 


118  WILSON'S     ANALOGY. 

tianity  in  a  short,  lively  manner  in  conversa- 
tion ;  because  an  objection  against  particular 
points  is  easily  shown,  whereas  the  united 
force  of  the  whole  argument,  requires  much 
time  and  thought. 

Chap.  VIII.  Lastly,  some  persons  may 
object  to  this  whole  argument,  from  the  anal- 
ogy of  nature,  and  say,  it  is  a  poor  thing  to 
solve  difficulties  in  revelation,  by  asserting 
that  there  are  like  difficulties  in  natural  reli- 
gion. 

1 .  Now  men's  wanting  to  have  all  diffi- 
culties cleared  in  revelation,  is  the  same  for 
any  thing  they  know,  as  requiring  to  com- 
prehend the  divine  nature.  And  it  is  no 
otherwise  a  poor  thing  to  argue  from  natural 
to  revealed  religion,  than  it  is  a  poor  thing 
for  a  physician  to  have  so  little  knowledge  in 
the  cure  of  diseases  ;  which  is  yet  much  bet- 
ter than  having  no  skill  at  all.  Indeed,  the 
epithet  poor^  may  be  applied  as  properly  to 
the  whole  of  human  life. 

Further,  it  is  unreasonable  for  men  to 
urge  objections  against  Christianity  which  are 
of   equal    weight,     against   natural    religion, 


WILSON'S    ANALOGY,  119 

whilst  they  profess  to  admit  the  truth  of  natu- 
ral religion.     This  is  unfair  dealing. 

2.  But  again,  religion  is  a  practical  thing, 
and  if  men  have  the  like  reason  to  believe 
the  truth  of  it,  as  they  have  in  what  they  do 
in  their  temporal  affairs,  then  they  are  so 
much  the  more  bound  to  act  on  it,  as  the 
interest  is  infinitely  greater.  This  is  plainly 
unanswerable.  If  they  believe  that  taking 
care  of  their  temporal  interest  will  be  for 
their  advantage,  then  there  is  equal  reason 
for  believing,  that  obeying  Christianity,  and 
taking  care  of  their  future  interests,  will  be 
for  their  advantage.  It  is  according  to  the 
conduct  and  character  of  the  Author  of  na- 
ture, that  we  should  act  upon  such  probable 
evidence.     All  analogy  clearly  shows  this. 

3.  The  design  of  the  analogical  argument 
is  not  to  vindicate  the  character  of  God,  but 
to  show  the  obligations  of  men.  Nor  is  it 
necessary  to  prove  the  reasonableness  of  every 
thing  enjoined  us  in  Christianity  ;  the  rea- 
sonableness of  the  practice  of  our  duty  is 
enougli.  And  .though  analogy  does  not  pre- 
tend immediately  to  answer  objections  against 
the  wisdoni   and   goodness  of  the  doctrines 


120  WILSON'S    ANALOGY, 

and  precepts  of  Christianity,  yet  it  does  this 
indirectly,  by  showing  that  the  things  object- 
ed against  are  not  incredible. 

4,  It  is  readily  acknowledged,  that  this 
treatise  is  not  what  is  called  satisfactory — 
very  far  from  it — but  then  no  natural  institu- 
tion of  life  would  appear  so,  if  reduced  into  a 
system  together  with  its  proof.  The  unsatis- 
factory evidence  with  which  we  put  up  in 
common  life,  is  not  to  be  expressed.  Yet 
men  do  not  throw  away  life  on  account  of 
this  doubtfulness.  And  religion  pre-supposes, 
in  all  who  would  embrace  it,  some  integrity 
and  honesty,  a  willingness  to  follow  the  pro- 
bability of  things  ;  just  as  speaking  to  a  man 
supposes  him  to  understand  the  language  in 
which  you  speak.  The  question  then  is,  not 
whether  the  evidence  of  Christianity  be  what 
is  called  satisfactory,  but  whether  it  be  suffi- 
cient to  prove  and  discipline  that  virtue  and 
integrity  of  mind,  which  it  pre-supposes, 
though  it  be  not  sufficient  to  remove  every 
objection,  or  gratify  curiosity. 

5.  As  to  the  little  influence  which  this 
whole  argument  may  actually  have  on  men, 
which  is  made-  an  objection  to  it,  the  true 


WILSON'S     ANALOGY.  121 

question  is,  not  how  men  will  actually  be- 
have, but  how  they  ought  to  behave.  It  is 
no  objection  to  this  argument,  that  it  may 
fail  of  convincing  men.  Religion  as  a  pro- 
bation, has  its  end  on  all  to  whom  it  has 
been  proposed  with  sufficient  evidence,  let 
them  behave  as  they  will  concerning  it. 

On  the  whole,  the  proof  of  Christianity  is 
greatly  strengthened  by  these  considerations 
from  analogy ;  though  it  is  easy  to  cavil  at 
them,  and  to  object  that  they  are  not  demon- 
strative, which  it  was  never  pretended  they 
were,  nor  could  be.  They  are  of  the  nature 
of  probable  arguments  ;  but  then  they  are  so 
forcible  and  just,  that  it  is  impossible  to  an- 
swer them,  or  evade  them  fairly. 

Conclusion.  In  this  treatise  we  have 
considered  Christianity  as  a  matter  t)f  fact 
merely,  and  have  argued  with  unbelievers  on 
their  own  ground.  We  have,  therefore,  nei- 
ther argued  from  the  liberty  of  man,  nor 
from  the  moral  fitness  of  things  ;  both  of 
which  would  have  strengthened  my  argu- 
ment, and  both  of  which  we  believe  to  be 
true.     But  we  have  taken  up  things  on  the 


122  WII,80N*S    ANALOGY. 

lowest  ground,  and  given  every  advantage 
we  could  to  our  adversary. 

In  the  first  part,  a  view  has  been  given  of 
natural  religion,  and  the  chief  difficulties  con- 
cerning this  have  been  answered  by  the  anal- 
ogy of  God's  government  of  the  universe. 
Thus,  the  objections  against  a  future  life  of 
moral  and  righteous  retribution,  wherein  God 
will  reward  or  punish  men  according  to  their 
behaviour  here,  and  for  which  this  world  is^ 
a  state  of  discipline  and  preparation,  have 
been  silenced,  or  refuted ;  and  the  general 
jQOtion  of  religion  has  been  shown  to  be 
Jhroughout  agreeable  to  the  obvious  course 
of  things  in  this  present  worlds 

For,  indeed,  natural  religion  carries  in  it 
much  evidence  of  truth,  on  barely  being  pro- 
posed to  our  thoughts.  To  an  unprejudiced 
mind,  ten  thousand  thousand  instances  of  de- 
.sign,  cannot  but  prove  a  Designer.  And  il 
IS  Intuitively  manifest,  that  creatures  ought  to 
live  under  a  dutiful  sense  of  their  Maker ; 
and  that  justice  and  charity  must  be  his  laws, 
to  creatures  such  as  we  are,  whom  he  has 
formed  social,  and  placed  in  society.  The 
neglect,  therefore^  of  men  towards  it,  must 


WILSON'S    ANALOGY.  123 

arise  from  objections  against  all  religion  gene- 
rally ;  which  objections  have  been  met  in  the 
first  part  of  this  work.  Natural  religion  has 
been  there  cleared  of  its  difficulties,  and  its 
credibility  shown. 

In  the  second  part,  the  particular  scheme 
of  Christianity  has  been  considered  ;  and  the 
objections  against  its  importance,  against  the 
miracles  on  which  its  evidence  rests,  and 
against  its  provision  of  a  Mediator,  have 
been  proved  to  be  invahd.  The  difficulties 
raised  concerning  it,  because  it  is  not  univer- 
sal, and  because  its  evidence  is  not  overbear- 
ing, have  also  been  removed.  Some  obser- 
vations have,  lastly,  been  made  on  the  objec- 
tions to  the  special  evidences  of  Christianity ; 
as  consisting  of  miracles,  prophecies,  and  a 
great  many  other  collateral  circumstances, 
united  in  one  argument. 

Thus  we  have  endeavoured  to  strengthen 
the  evidences  of  Christianity  to  those  who 
believe  it  to  be  true  ;  and  to  show  its  proba- 
bility to  those  who  do  not  believe  it.  The 
treatise  is  especially  addressed  to  those  who 
imagine  that  the  evidences  of  natural  and 
revealed  religion,   if  true,   would  have  been 


124  WILSON'S    ANALOGY. 

Stronger  than  they  are,  or  irresistible  ;  and 
who  think  that  doubting  about  Christianity,  is 
in  a  manner  the  same  thing  as  being  certain 
against  it.  If  these  persons  are  not  willing  to 
weigh  seriously  the  force  of  the  analogical 
arguments  we  have  produced,  but  will  still  go 
on  to  disregard  and  vilify  Christianity,  there  is 
no  reason  to  think  they  would  alter  their  beha- 
viour to  any  purpose  ;  though  there  were  a 
demonstration,  instead  of  what  there  is,  a  high 
probability,  and  moral  certainty  of  its  truth. 

Such  are  the  chief  steps  in  the  reasoning 
of  Bishop  Butler,  in  this  great  work. 

CONNEXION  OF  BISHOP   BUTLEr's  ARGUMENT  WITH 
OTHER   BRANCHES    OF    EVIDENCE, THEO- 
RETICAL  AND    PRACTICAL. 

Having  thus  given  a  general  draught  of 
the  main  argument,  as  well  as  of  the  particu- 
lar reasoning  of  the  Analogy,  we  come  to  the 
second  general  division  of  this  Essay,  and 
offer,  as  was  proposed,  some  observations  on 

THE  CONNEXION  OF  THIS  ARGUxMENT  WITH 
THE  OTHER  BRANCHES  OF  THE  CHRISTIAN 
EVIDENCE,  AND  ON  ITS  PECULIAR  USE  AND 
IMPORTANCE  ;    AND    ALSO    ON    OUR  AUTHOR's 


WILSON'S    ANALOGY.  125 

VIEW  OF  PRACTICAL  CHRISTIANITY,  AND  ON 
THE  ADAPTATION  OF  HIS  ARGUMENT  TO  THE 
CHRISTIAN  RELIGION  IN  ALL  ITS   EXTENT. 

1.  We  begin  with  the  connexion  of  the 
Analogical  argument  with  the  other  branches 
of  the  Christian  evidence,  and  on  its  peculiar 
use  and  importance.  For  the  argument  from 
analogy  does  not  stand  alone.  It  is  rather 
the  completion,  and,  as  it  were,  the  crown  of 
all  the  other  evidences  for  the  truth  of  Chris- 
tianity. It  comes  in  to  remove  objections 
after  the  usual  proofs  have  been  admitted. 
For  the  External,  the  Internal,  and  what 
I  may  call  the  Analogical  evidences  of 
Christianity,  are  three  distinct  divisions  of  one 
great  argument.  The  external  evidences 
are  those  which  should  be  first  studied.  In- 
deed they  are  the  only  ones  that  can  be  con- 
sidered in  the  first  instance  as  essential ;  be- 
cause they  undertake  to  show  the  credentials 
of  the  messenger  who  professes  to  come  with 
a  revelation  from  heaven.  Christianity  claims 
a  divine  origin.  I  have  therefore  a  right,  in- 
deed I  am  bound,  soberly  and  impartially  to 
mquire  what  proofs  she  brings  of  this  high 
claim.  And  when  she  refers  me  to  the  holy 
\2 


126  WILSON'S    ANALOGY. 

Scriptures  as  containing  all  her  records,  I 
have  a  right  to  ask  what  evidence  thepe  is  of  the 
genuineness  and  authenticity  of  these  books, 
and  what  footing  they  place  the  religion 
upon,  which  they  wish  to  inculcate  on  man- 
kind. The  answer  to  all  these  questions  is 
found  in  what  we  call  the  External  Eviden- 
ces of  Christianity.  These  show  the  acknow- 
ledged facts  on  which  the  religion  rests. 
They  prove  that  the  books  were  written  by 
the  persons  whose  names  tliey  bear,  and  do 
contain  a  true  and  credible  history.  They 
prove  that  the  revelation  itself  was  founded 
on  unequivocal  and  numerous  miracles ;  that 
it  was  accompanied  (as  it  is  accompanied 
still)  with  the  distinct  fulfilment  of  an  amaz- 
ing scheme  of  prophecy,  embracing  all  the 
chief  events  of  the  world ;  and  that  it  was  pro- 
pagated in  the  face  of  opposition  and  difficulty 
with  a  triumphant  success,  which  nothing  but 
the  hand  of  God  could  have  effected.  These 
evidences  also  show  the  positive  good  effects 
produced  by  this  heavenly  doctrine,  and 
which  are  still  being  produced,  in  the  melior- 
ation of  society  and  the  advancement  of  hu- 
man happiness  and  virtue  in  all  the  nations 


WILSON'S    ANALOGY.  127 

where  it  has  been  received.  We  have  no 
right  to  go  further  than  this  in  the  first  place* 
The  moment  the  messenger  is  sufficiently 
proved  to  have  divine  credentials,  we  have 
but  one  duty  left,  that  of  receiving  and  obey- 
ing his  message,  that  of  reading  and  medita- 
ting on  the  revelation  itself,  in  order  to  con- 
form ourselves  to  it  with  devout  and  cheerful 
submission.  We  have  no  right  at  all  to  ex- 
amine tlie  nature  of  the  discoveries,  or  doc- 
trines, or  precepts  of  Christianity,  with  the 
view  of  determining  whether  they  seem  to  us 
becoming  the  wisdom  of  God,  and  agreeable 
to  the  reason  of  man.  it  is  proved  that  the 
revelation  is  from  beavea,  This  is  enough. 
The  infinitely  glorious  Creator  and  Sovereign 
of  the  universe  has  full  power  to  do  what  he 
will  with  his  own,  and  to  lay  down  laws  for 
bis  creatures.  We  have  no  business,  strictly 
speaking,  witli  the  contents  and  tenor  of  tliese 
laws,  except  to  understand  thera  and  obey 
them. 

Great  mischief  has  been  done  to  the  Chris- 
tian cause  by  taking^  another  method.  Men- 
have  allowed  themselves  to  be  entangled  with 
discussions  on  the  possibility  and  credibility 


1^8  WILSON'S    ANALOGY. 

of  a  revelation  being  given  to  man,  on  the 
nature  and  tendency  of  the  Christian  doc- 
trine, on  the  reasonableness  of  its  particular 
injunctions  —  questions  every  one  of  them  out 
of  place  in  examining  the  evidence  of  a  divine 
religion.  Let  it  fairly  be  made  out  to  come 
from  God,  and  it  is  enough.  More  than  this 
is  injurious.  We  are  sure,  indeed,  that  the 
contents  of  it  must  be  most  worthy  of  its  per- 
fect Author  ;  but  we  are  no  adequate  judges 
of  what  is  worthy  or  what  is  not  worthy  of 
an  Infinite  being.  We  have  no  right  to  call 
the  Almighty  Creator  to  the  bar  of  our  feeble 
reason,  and  suspend  obedience  to  his  com- 
mands on  the  determination  whether  those 
commands  are  in  our  opinion  just  and  good 
or  not.  To  receive  a  revelation  on  the 
ground  of  its  proper  credentials,  and  then  to 
trace  out  with  reverence  the  wisdom  and 
goodness  of  its  contents,  is  one  thing  ;  but  to 
sit  in  judgment  on  those  contents  previously 
to  an  examination  of  its  credentials,  and  in 
order  to  decide  whether  we  shall  receive  the 
professed  revelation  or  not,  is  quite  another. 
We  are  competent  to  understand  the  simple 
and  commanding  language  of  the  Almighty, 


WILSON'S    ANALOGY.  129 

attesting  by  miracles  and  prophecy,  and  the 
extraordinary  propagation  of  the  gospel  and 
its  visible  good  effects  on  mankind,  the  truth 
of  a  supernatural  revelation  ;  and  yet  are  no 
competent  judges  whatever  of  the  particular 
things  the  Almighty  may  see  fit  to  communi- 
cate in  that  revelation.  Evidences  are  level 
to  a  candid  and  fair  understanding  ;  divine 
doctrines  may  not  be  so.  Evidences  are  ad- 
,dressed  to  man's  reason,  and  warrant  the 
modest  exercise  of  it ;  doctrines  are  address- 
ed to  faith,  and  demand  not  discussion,  but 
obedience. 

The  danger  of  acting  in  the  way  which  I 
am  now  venturing  to  condemn,  is  greater, 
because  the  door  being  once  opened  to  such 
reasoning,  it  is  quite  certain  that  the  minds 
of  men  will  too  often  employ  it  amiss.  The 
infidel  is  the  person  just  the  least  capable  to 
act  aright  in  such  a  case.  The  pious  well- 
trained  judgment  of  a  sincere  Christian,  might 
indeed  form  a  better  estimate  of  the  internal 
character  of  a  revelation  from  heaven  :  but 
the  unsubdued  mind  of  an  unbeliever  can 
only  come  to  a  wrong  decision  upon  it.  He 
wants  all  the  preparation  necessary. 
12* 


130  WILSON'S    ANALOGY. 

But  although  the  External  proofs  of  Chris- 
tianity are  thus  all  that,  in  the  first  examina- 
tion, is  required,  yet  the  internal  eviden- 
ces may  afterwards  be  profitably,  most  pro- 
fitably studied.  Christianity  shrinks  from  no 
scrutiny.  She  courts  the  light.  When  the 
outward  credentials  of  the  heavenly  messen- 
ger have  once  been  investigated,  and  the 
message  been  received  on  this  its  proper  foot- 
ing ;  then  if  it  be  asked,  whether  the  contents 
of  the  revelation  seem  to  confirm  the  proof 
of  its  divine  original ;  whether  the  sincere 
believer  will  find  them  adapted  to  his  wants  ; 
whether  the  morals  inculcated,  the  end  pro- 
posed, the  means  enjoined  are  agreeable  to 
man's  best  reason  and  the  dictates  of  an 
enlightened  understanding  and  conscience, 
whether  the  character  of  Christ  be  worthy  of 
his  religion,  whether  the  influence  of  grace, 
said  to  accompany  Christianity,  may  be  ob- 
tained by  prayer,  whether  the  lives  and  deaths 
of  Christians  as  compared  with  those  of  pro- 
fessed Infidels,  illustrate  the  excellency  of 
their  faith  ;  whether,  in  short,  the  promises 
and  blessings  of  Christianity  are  verified  in 
those  wbo  make  a  trial  of  them,  by  submit- 


WILSON'S     ANALOGY.  131 

ting  to  the  means  appointed  for  their  attain- 
ment:  when  such  questions  are  put  with 
candour,  by  those  who  have  embraced  Chris- 
tianity, we  answer  them  by  referring  to  the 
Internal  evidences  of  Revelation.  These  In- 
ternal evidences  are  now  our  appropriate 
study.  They  show  us  the  adaptation  of  the 
religion  to  the  situation  and  wants  of  man, 
the  purity  and  subh'mity  of  its  doctrines  and 
precepts,  the  character  of  its  founder,  the 
sanctifying  and  consoling  effect  of  the  influ- 
ence which  accompanies  it,  the  holy  lives 
and  happy  deaths  of  its  genuine  followers, 
and  the  trial  which  every  one  may  make  of 
its  promises  and  blessings,  by  fulfilling  the 
terms  on  which  they  are  proposed.  Each  of 
these  topics  admits  of  large  illustration.  The 
whole  of  the  Internal  evidences  form  an  argu- 
ment in  favour  of  Christianity,  as  complete 
and  satisfactory  in  its  particular  province,  as 
the  whole  of  the  External.  Indeed,  they  are, 
in  some  respects,  more  persuasive,  though 
they  come  after  them  and  are  secondary  to 
them.  The  External  evidences  enforce  con- 
viction, the  Internal  induce  to  love.  The 
External  bring  to  light  the  potent  remedy, 


132  WILSON'S    ANALOGY. 

the  Internal  apply  it  to  the  sufferer,  and  pro* 
duce  the  actual  cure.  The  first  require  an 
exercise  of  the  understanding  on  plain  facts 
stated,  the  second  the  submission  of  the  af- 
fections to  a  benefit  conferred.  By  the  one 
we  know  religion  to  be  true,  by  the  other  we 
feel  it  to  be  good.  The  External  evidences 
awaken  attention  to  a  new  doctrine,  the  In- 
ternal attract  the  heart  to  an  incalculable 
blessing. 

Accordingly,  no  class  of  persons  is  ex- 
cluded from  that  conviction  of  the  truth  of 
Christianity  which  springs  from  a  perception 
of  its  effects  in  themselves  and  others.  The 
External  evidences  indeed  are  simple  as  they 
are  majestic  ;  but  to  the  unpractised  and  un- 
educated mind,  they  necessarily  lose  much 
of  their  force.  The  great  body  of  mankind 
must  be  indebted  to  their  instructers  in  a 
large  measure,  for  their  faith  in  the  historical 
evidences  of  religion  ;  but  they  can  feel  it  in 
its  sacred  fruits  as  keenly,  and  perhaps  even 
more  keenly,  than  any  other  description  of 
persons.  They  are  incapable  of  following  a 
train  of  reasoning,  or  of  judging  of  distant 
and  remote  facts  ;  but  they  are  quite  capable 


WILSON'S    ANALOGY.  133 

of  perceiving  the  blessedness  of  obeying  Chris- 
tianity, and  of  relying  on  its  promises.  Thus 
a  source  of  faith  is  opened  to  them,  abundant 
in  proportion  as  they  advance  in  piety  and 
virtue.  And  though,  as  we  have  already 
observed,  the  unbeliever  has  no  right  to  sit 
in  judgment  on  the  internal  character  of  Chris- 
tianity, but  should,  and  must,  in  all  reason, 
be  contented  at  first  with  the  proper  external 
evidences  that  it  really  comes  from  God  ;  yet 
when  he  has  once  received  the  Christian 
doctrine  aright,  and  has  begun  to  be  mould- 
ed into  its  form,  and  take  its  impression,  he 
will  discover  to  his  surprise  new  traces  of  a 
divine  hand  daily  in  all  its  parts,  he  will  feel 
that  it  is  salutary  in  all  its  doctrines  and  in 
all  its  precepts,  in  all  its  bearings  and  all  its 
tendencies,  in  all  its  discoveries  and  declara- 
tions, in  all  its  effects  and  fruits.  Like  the 
light  of  the  sun,  it  will  speak  its  author  and 
source.  The  confirmation  which  the  faith  of 
the  sincere  believer  thus  receives  is  indescri- 
bable. He  has  now  entered  the  temple,  of 
which  he  had  before  surveyed,  from  without, 
the  proportions  and  magnificence.  He  has 
now  partaken  of  the  feast,  of  which  he  had 


134  WILSON'S    ANALOGY. 

before  heard  the  tidings  and  listened  to  the 
invitation.  He  has  now  experienced  the 
skill  and  tenderness  of  the  Physician,  of 
whose  fame  and  powers  he  had  before  been 
convinced  only  by  testimony.  He  has  now 
shared  the  unspeakable  gift  which  had  before 
been  offered  to  him.  He  was  well  persuad- 
ed, on  first  embracing  Christianity  on  its  due 
external  authority,  that  every  thing  taught  by 
It  would  be  found  most  agi-eeable  to  the  attri- 
butes and  glory  of  its  divine  autlior.  But  he 
has  now  a  conviction  resulting  from  the  be- 
nefits conferred,  of  a  kind  higher  in  its  de- 
gree, and  more  consoling  in  its  efiects,  than 
any  external  proof  could  communicate,  and 
which,  though  incapable  of  being  known, 
from  the  nature  of  the  case,  previously  to  ex- 
perience, yet  when  Once  known,  sways  and 
bears  away  the  heart. 

The  two  branches  of  evidence  thus  con- 
curring to  one  result,  the  External  proving 
the  truth  of  the  messenger,  and  the  Internal 
confirming  afterwards  that  truth  by  an  expe- 
rience of  the  excellency  and  suitableness  of 
the  message  itself,  the  Christian  believer  has 


WILSON'S    ANALOGY.  135 

a  continually  growing  conviction  of  the  firm 
grounds  of  his  faith. 

He  is  now  prepared  for  considering,  to  the 
best  advantage,  the  third  branch  of  the  evi- 
dences in  favour  of  Christianity  —  that  arising 

from  THE  ANALOGY  BETWEEN  THIS  RELI- 
GION, AND  THE    CONSTITUTION    AND    COUKSE 

OF  NATURE.  This  brings  us  to  the  imme- 
diate subject  of  Butler's  treatise,  of  which  we 
have  already  given  a  review.  We  have  no 
right,  indeed,  (for  the  idea  is  too  important 
not  to  be  repeated,)  to  call  for  this  species  of 
proof,  any  more  than  we  have  a  right  to  call, 
in  the  first  instance,  for  an  examination  of 
the  internal  character  of  Christianity,  or  ra- 
ther to  call  for  it  at  all.  All  we  have  any 
fair  right  to  ask  for,  is  the  credentials  of  the 
ambassador  who  professes  to  come  to  us  in 
the  name  of  our  absent,  though  ever-present, 
Sovereign  and  Lord.  It  is  perfectly  true, 
that  the  analogy  of  nature,  as  formed  by  the 
same  hand,  will  have  traces  of  the  same  sys- 
tem and  scheme  of  Christianity,  just  as  it  is 
true,  that  a  revelation  from  heaven  will  pos- 
sess every  internal  mark  of  holiness  and  good- 
ness and  truth  j  but  we  have  no  right  to  stop. 


136  WILSON'S    ANALOGY. 

and  pretend  to  follow  out  all  these  matters, 
before  we  receive  the  Christian  doctrine  as 
divine.  Christianity  does  not  submit  to  plead 
at  such  a  bar.  The  capacity  of  receiving 
advantage  from  these  auxiliary  evidences,  de- 
pends on  our  first  admitting,  on  the  plain 
grounds  of  its  miracles,  and  prophecies,  and 
propagation,  and  mighty  effects,  the  truth  of 
the  revelation  by  which  these  additional 
proofs  are  to  be  created  and  communicated, 
and  without  which  they  cannot  be  employed 
to  any  purpose. 

Still,  after  we  have  sincerely  embraced  the 
gospel,  we  may  humbly  inquire,  whether  the 
difficulties  which  are  raised  against  it  by  un- 
behevers,  or  which  occur  to  our  own  minds, 
may  be  relieved  by  an  appeal  to  the  works 
of  God  in  nature,  and  His  order  and  govern- 
ment therein.  This  is  the  argument  from 
Analogy,  which  rises  still  a  step  above  the 
two  preceding  branches  of  the  subject,  not  as 
in  itself  necessary  to  the  first  reception  of 
Christianity,  but  as  furnishing  the  subsequent 
confirmation  of  it,  and  removing  scruples  and 
objections  arising  from  the  ignorance  and  pre- 
sumption of  man.     It  is,   iijdeed,  a  glorious 


WILSON'S    ANALOGY.  137 

thing  thus  to  discern  the  harmony  between 
Christianity,   the   greatest  of  the  Ahuighty's 
works,  and  all  the  other  known  productions 
of  the  same   divine  Architect.     To  see  that 
the  natural  and  moral  government  of  God  are 
parts  of  one  stupendous  whole,  sums  up,  and 
finishes,   and  absolves  the  subject.     Nothing 
more  can  be  said.     All  is,  what  we  might  be 
sure   it  would  be,   complete  and  adequate. 
The   force  of  External  evidences  is  to  com- 
pel assent ;  the  effect  of  the  Internal  to  pro- 
duce love  ;  the  chief  efficacy  of  the  Analogi- 
cal to  silence  objections.     By   the   first,    a 
message  is  proved  to  come  from  heaven  ;  by 
the  second,   the  salutary  effects  of  this  mes- 
sage are  felt  and  understood  ;  by  the  third, 
it  is  shown  to  be,  in  itself,   most  agreeable  to 
all  the  known  dispensations  of  the  divine  Au- 
thor.    The  first  is  the  proper  evidence  which 
such  a  case  indispensably  demands  ;  the  next 
confirms,  by  actual  experience,  this  satisfac- 
tory ground  of  belief ;  the   last  excludes   all 
contradictory  assertions,  and  creates  a  silence 
and   repose   of   mind,    when    objections   are 
urged  by  others,  or  arise  in  our  own  thoughts. 
External  evidences,  by  their  simple  majesty, 
13 


138  WILSON'S    ANALOGY. 

address  the  reason  of  mankind,  and  over- 
whelm objections  and  surmises ;  Internal,  by 
the  influences  of  truth  on  the  heart,  indispose 
men  to  listen  to  those  objections  ;  Analogical, 
by  showing  that  such  objections  lie  equally 
against  the  constitution  and  course  of  nature, 
deprive  them  of  all  their  force,  and  turn  them 
into  proofs  of  divine  goodness  and  power. 

In  thus  assigning  to  tlie  three  branches  of 
evidence  a  particular  position,  we  are  far 
from  insinuating  that  they  may  not  be  con- 
sidered in  a  dijfferent  ord3r.  We  merely 
wish  to  claim  for  the  external  evidences  the 
rank  to  which  they  are  entitled  in  fair  argu- 
ment, and  to  protest  against  the  additional 
and  auxiliary  evidences  being  improperly  re- 
sorted to,  in  the  first  instance,  to  the  neglect 
of  the  palpable  credentials  of  the  Christian 
message.  To  maintain  this  is  a  matter  of 
real  moment.  It  places  the  various  branches 
of  the  inquiry  in  their  true  and  natural  light. 
Still  we  object  not  to  any  part  of  them  being 
separately  considered,  according  to  the  dis- 
position, age,  talents,  information,  and  cir- 
cumstances of  men.  The  Christian  evidence 
in  each  division,  and  each  subdivision  of  it, 


WILSON'S    ANALOGY.  139 

is  SO  clear  and  convincing  to  a  fair  and  sin- 
cere inquirer,  as  to  admit  of  a  distinct  discus- 
sion and  exhibition,  if  it  be  conducted  with 
good  faith.  But  if  men  wish  to  seize  what 
seems  to  them  a  feeble  part  of  the  Internal 
or  Analogical  argument,  and  press  this  out 
of  its  place,  disregarding  the  plain  and  direct 
proofs  of  Christianity  from  miracles,  pro- 
phecy, &c.  we  then  recall  them  to  the  con- 
sideration of  the  real  state  of  the  argument. 
We  tell  them  they  are  no  adequate  judges  of 
what  a  divine  revelation  should  contain.  We 
appeal  to  the  proper  and  unanswerable  proofs 
of  a  divine  religion,  in  the  extraordinary  mani- 
festations of  Almighty  God  in  its  favour. 
And  we  bid  them  postpone  the  examination 
of  the  subsidiary  evidences,  till  they  have 
weighed  the  primary  ones,  and  received  the 
religion  which  they  attest.  Thus  to  a  seri- 
ous candid  mind,  we  are  willing  to  open  at 
once  any  part  of  the  wide  subject  of  the  evi- 
dences of  Christianity ;  whilst  to  a  captious 
and  unreasonable  inquirer,  we  propose  the 
strict  rules  of  debate,  and  demand  the  order- 
I}''  examination  of  the  eredentiab  of  the  reli- 
gion. 


140  WILSON'S    ANALOGY. 

If,  however,  after  all,  men  will  unreasona- 
bly demand  an  exposition  of  the  internal  cha- 
racter of  Christianity  in  the  first  place,  or 
will  dwell  on  objections  raised  against  its  par- 
ticular constitution,  we  descend  on  the  ground 
they  have  chosen,  and  without  relinquishing 
our  right  to  assume  a  higher  position  and  to 
insist  only  on  the  direct  proofs  of  it,  we  meet 
them  where  they  stand,  and  show  them  the 
inward  excellency  of  our  religion  from  the 
Internal  evidences,  or  the  weakness  and  in- 
conclusiveness  of  their  objections  from  the 
Analogical.  Thus  Christianity  stoops,  so  far 
as  it  can,  to  the  fancies  of  men,  and  argues 
with  them  on  their  own  principles.  This  is 
particularly  the  case  with  the  evidence  from 
analogy. 

It  is  indeed  one  of  the  most  valuable 
branches  of  the  whole  Christian  argument, 
because  objections  are  the  ground  commonly 
taken  by  unbelievers.  For  weak,  and  incon- 
clusive, as  these  objections  are,  they  are  suffi- 
cient, when  listened  to,  to  steel  the  heart 
against  the  force  of  truth,  and  bar  up  the  first 
entrance  to  the  Christian  doctrine.  The 
young  and  inexperienced  are  thus  gradually 


WILSON'S    AKALOGY.  141 

seduced  and  hardened.  It  is  not  that  men 
have  found  out  that  the  External  Evidences 
of  Christianity  are  insufficient,  for  the)'"  have 
never  studied  them — it  is  not  that  they  have 
discovered  the  fallacy  of  the  Internal  Evi- 
dences, for  they  have  never  been  in  a  situa- 
tion to  judge  of  them.  But  they  have  heard 
bold  things  flippantly  said  against  Christiani- 
ty ;  things  which  they  were  not  sufficiently 
informed  on  the  subject  to  answer  ;  these 
have  sunk  into  their  memories,  and  acquired 
force  by  lapse  of  time  ;  and  thus  their  minds 
became  gradually  tainted  and  poisoned. 
Their  passions,  impatient  of  the  restraints  of 
Christianity,  aided  the  delusion.  Their  pride 
of  intellect,  ambitious  of  forsaking  the  com- 
mon track,  listened  to  the  flattering  tale. 
The  opinions  and  example  of  others,  as  little 
competent  to  judge  as  themselves,  attracted 
them  onwards.  Ridicule,  unanswerable  ridi- 
cule, came  in  to  their  overthrow.  The  love 
of  novelty  was  not  without  its  force.  They 
had  no  inclination  to  the  patient  inquiry  which 
such  a  subject  as  religion  demands ;  whereas 
an  objection  was  seized  at  once.  Thus,  in- 
sensibly, the  impressions  of  a  pious  education 
13* 


142  WILSON'S     ANALOGY. 

were  effaced,  and  the  unhappy  youth  entered 
on  the  mazes  of  infidelity,  and  came,  at  last, 
to  scoff  at  the  very  religion  which  he  once 
reverenced,  if  he  did  not  obey. 

Here,  then,  the  argument  from  analogy 
may  be  of  the  greatest  service.  We  insist 
not  with  such  a  youth,  on  an  examination  of 
the  External  Evidences  of  religion,  to  which 
we  see  he  would  not  attend,  and  we  come  at 
once  to  his  objections.  We  show  him,  in  the 
manner  of  the  preceding  treatise,  that  we 
may  well  expect  to  find  the  same  sort  of  cha- 
racter in  a  revelation,  proceeding  from  the 
Author  of  nature,  as  is  found  in  the  constitu- 
tion and  order  of  nature  itself;  that  our  igno- 
rance, with  respect  to  natural  things,  is  such, 
that  we  cannot  go  on  a  single  step,  except  as 
facts  and  experiments  lead  us  by  the  hand  ; 
and,  that  as  this  ignorance  is  the  proper  an- 
swer to  presumptions  and  difficulties,  derived 
from  our  opinion  of  things  beforehand,  so  is 
this  much  more  the  case  in  religion,  where 
we  find  only  the  same  kind  of  difficulties 
which  meet  us  perpetually  in  the  works  of 
the  same  hand  in  the  course  of  nature.  So 
that,  in  short,  he  that  rejects  Christianity,  on 


WILSON'S    ANALOGY.  143 

account  of  these  difficulties,  may  for  the  very- 
same  reason,  deny  the  world  to  have  been 
formed  by  an  intelligent  Creator.  Thus  all 
objections  against  the  Scriptures,  drawn  from 
what  is  similar  or  analogous  in  the  order  of 
the  world,  which  is  acknowledged  by  the  ob- 
jector himself  to  proceed  from  an  Almighty 
Governor,  are  satisfactorily  silenced  ;  and  the 
mind,  freed  from  harassing  and  frivolous  ob- 
jections, is  at  liberty  to  weigh  impartially  the 
direct  proof  of  Christianity,  and  then  to  seek 
the  best  confirmation  of  a  wavering  faith,  in 
its  salutary  effects  in  pardoning  guilt,  tran- 
quilizing  conscience,  subduing  pride,  regula- 
ting the  affections  and  appetites,  and  changing 
the  whole  character  from  that  of  a  discon- 
tented, captious,  selfish  creature,  to  that  of  a 
patient,  docile,  thankful,  benevolent  one. 

Thus  all  the  several  branches  of  the  Evi- 
dences of  Christianity  are  ultimately  studied, 
though  not  in  the  order  which  the  strict  rules 
of  the  case  would  lay  down.  The  great  ob- 
ject is  gained  if  the  unbeliever  is  convinced  : 
but  if,  on  the  contrary,  he  refuses  to  listen  to 
our  argument  from  analogy,  or  professes  him- 
self dissatisfied  with  it,  we  are  still   at  liberty 


144  WILSON'S     ANALOGY. 

to  remind  him,  that  tlie  only  proofs  which  he 
can  claim  in  the  first  instance,  are  the  direct 
and  proper  credentials  of  miracles  and  pro- 
phecy, and  other  External  Evidences  ;  and 
tliat  his  paramount  duty  is  to  submit  to  the 
revelation  thus  attested,  and  not  yield  to  ob- 
jections and  difficulties  resting  on  mere  con- 
ceptions  and  opinions. 

But  the  use  and  importance  of  the  argu- 
ment from  analogy  may  be  frequently  observ- 
ed in  the  case  of  the  sincere  Christian.  How 
often  is  the  thoughtful  believer  harassed  by 
objections.  The  best  men  are  still  weak  and 
defective }  and  notwithstanding  the  clearest 
deductions  of  reason,  and  the  avowed  subjec- 
tion of  the  heart  to  the  Gospel,  doubts,  and 
embarrassments,  and  apprehensions,  will  haunt 
the  mind.  There  arc  few  who  have  not  felt 
this.  The  imagination  roves  on  forbidden 
topics — thoughts  the  most  unwelcome  intrude 
— arguments  fail  to  satisfy — exploded  objec- 
tions recur.  Especially  if  circumstances  re- 
quire a  Christian  to  treat  with  infidels,  and 
examine  and  refute  their  arguments,  the  in- 
firmity of  his  faith  will  sometimes  be  an  oc- 
casion of  surprise  and   distress  to  him.     In 


WILSON'S    ANALOGY.  145 

such  seasons,  no  source  of  relief  is  more  plen- 
teous than  that  springing  from  the  clear  and 
striking   similarity    between    the    objections 
raised   against  revelation,   and   those    which 
may  be  raised   against  the  government  and 
order  of  God  in  natural  providence.     When 
the  External  and  Internal  Evidences  of  Chris- 
tianity seem  cold,  and  ineffective,  and  barren, 
the   Analogical  precisely   meet  his  feelings. 
The   full  and   adequate   repose  which   they 
inspire,  is  a  calm  after  a  storm.     The  relief 
is   more    sensible    from    being   unexpected. 
For,  somehow  or  other,  the  mind,  at  times, 
appears  quite  hedged  in  with  fears  and  specu- 
lations.    The  state  of  misery  in  which  the 
world  lies — the  prevalence  of  moral  evil — 
the   immense  majority  of  the  human  race, 
sunk  in  Pagan  ignorance  —  the  trials  of  good 
men — the  prosperity   of  the   wicked  —  the 
slow  progress  of  truth  and  reason  ;    these, 
and  a  thousand   like   matters,    perplex,    too 
frequently,  the  benevolent  and  reflecting  mind 
of  the  Christian.     He  is  quite  astonished  that 
an  all-wise  and  all-gracious  Creator   should 
leave  a  revelation  with  so  little  efficacy  at- 
tending it.     He  thinks  that  he  can  never  ob- 


146  WILSON'S    ANALOGY. 

tain  satisfaction  upon  these  questions.  He 
has  forgotten  the  arguments  which  formerly 
silenced  liis  scruples,  and  his  faith  is  ready 
to  fail  him.  The  analogical  argument  then 
occurs  to  his  distracted  thoughts — he  reads 
it  as  if  he  had  never  read  it  before — it  seems 
new,  forcible,  conclusive  —  his  proud  reason- 
ings sink — faith  resumes  her  sway — humili- 
ty acknowledges  the  ignorance  and  littleness 
of  man,  before  the  incomprehensible  plans  of 
the  infinite  God — his  state  of  probation  and 
discipline,  forces  itself  upon  his  notice — the 
traces  of  the  same  divine  Governor,  in  tlie  nat- 
ural and  moral  world,  are  again  seen  and  recog- 
nized— and  tlie  satisfaction  he  thus  regains  is 
more  than  can  be  expressed*  In  proportion 
as  the  difficulties  appeared  insuperable,  is  the 
'removal  of  them  consoling  and  vivifying. 

There  is  this  further  to  be  noticed,  as  to 
the  importance  of  the  argument  from  analogy, 
that  it  is  capable  of  indefinite  ramification. 
The  fruitfulness  of  it  is  such,  that  each  Chris- 
tian, throughout  the  whole  course  of  life,  may 
multiply  his  observations  without  exhausting 
the  inquiry.  There  is  an  inherent  freshness 
and  Hfe  in  it,  which  makes  it  always  new  and 
interesting. 


WILSON'S     ANALOGY.  147 

iDdeed,  we  must  observe,  before  we  quit 
this  topic,  that  the  variety  of  the  Christian 
argument  generally,  is  one  striking  confirma- 
tion of  its  truth.  The  evidences  for  revela- 
tion/nay  be  truly  said  to  be  diversified,  and 
extensive  beyond  any  thing  that  could  have 
been  conceived,  we  do  not  say,  on  a  like 
subject,  but  on  any  subject  whatever.  If  a 
man  were  allowed  to  point  out  beforehand, 
the  proofs  of  a  divine  religion  to  be  addressed 
to  a  reasonable  and  accountable  being,  he 
could  not  name  any  different  in  kind  from 
those  which  we  possess.  For  what  could  a 
man  demand,  but  either  the  conspicuous  dis- 
play of  a  clearly  miraculous  power  in  attesta- 
tion of  it,  or  the  incontrovertible  fulfilment  of 
prophecy — or  the  triumphant  and  superna- 
tural spread  of  the  doctrine  itself — or  the 
visible  and  mighty  effects  on  all  who  receive 
it  ?  And  where  the  revelation  is  admitted 
and  obeyed,  what  internal  confirmation  of  its 
truth  could  he  desire,  beyond  the  adaptation 
of  it  to  the  state  and  wants  of  man — the 
purity  and  sublimity  of  its  doctrines  and  pre- 
cepts— the  untainted  benevolence  of  its  foun- 
der—  the  attendant  influence  of  grace  —  and 


148  WILSON'3    ANALOCr. 

the  actual  accomplishment  of  its  promises  ta 
all  who  apply  duly  for  them  ?  And  if  objec- 
tions be  afterwards  raised  against  this  scheme, 
what  could  he  wish  further,,  than  to  see  theni 
extinguished  by  considerations  derrved  from 
the  ignorance  of  man,  and  the  incomprehen- 
sibility of  God  ?  In  this  diversity  of  proof 
all  the  attributes  of  the  Almighty  are  pledged, 
as  it  were,  to  the  sincere  believer.  The 
miracles  give  him  the  pledge  of  the  sovereign- 
power  of  God — the  prophecies,  of  his  Om- 
niscience—  the  supernatural  propagation  of 
the  Gospel,  of  his  supreme  providence — the 
effects  produced,  of  his  fidelity — the  adapta- 
tion to  the  state  of  man,  of  his  wisdom — the 
purity  of  the  doctrine  and  morals,  of  his  holi- 
ness—  the  character  of  Christ,  of  his  conde- 
scension—  the  accompanying  influence,  of  his 
grace  and  goodness  —  the  fulfilment  of  the 
promises,  of  his  veracity.  Thus  the  eviden- 
ces of  Christianity  have  an  impression  of  the 
divine  glory  irradiating  them.^ 

*  We  are  indebted  for  some  thoughts  in  this  part  of 
the  Essay,  to  Mr.  Davidson's  admirable  Warburtonian 
Lectures  —  a  work  of  deep  research,  and  full  of  fine  re- 
flections ;  especially  on  the  structure  of  propliecy. 


WILSON'S    ANALOGY.  HQ 

But  it  is  not  merely  the  diversity  of  these 
topics,  but  the  dissimilarity  of  them  from 
each  other,  which  gives  them  their  in- 
comparable weight.  They  are  not  all  of  a 
kind.  The  impostor  who  could  be  imagined 
to  feign  one  branch  of  them,  would  be  inca- 
pacitated by  that  very  attempt  from  feigning 
the  rest.  They  would  each  demand  a  sepa- 
rate scheme,  distinct  powers,  a  new  reach  of 
intellect,  different  combinations.  The  inde- 
pendence of  these  different  evidences  upon 
each  other,  indescribably  augments  their  force. 
In  fact,  the  annals  of  mankind  never  exhibited 
such  a  religion  as  Christianity  surrounded 
with  her  credentials,  nor  any  thing  like  it. 
The  systems  of  Heathenism  and  Mahomme- 
danism  reflect  a  glory  on  revelation  by  the 
contrast  which  they  exhibit  in  these  respects, 
as  well  as  in  every  other. 

And  yet  the  simplicity  of  these  different 
evidences  of  our  religion  is  as  remarkable  as 
their  number  and  diversity.  For  they  are 
level  to  every  understanding.  They  address 
themselves  to  the  faculty  of  judgment  with 
which  we  are  endowed.  The  reader  of  his- 
tory, the  student  of  nature,  the  scholar,  the 
14 


150  WILSON'S    ANALOGY. 

contemplative  philosopher,  the  uneducated  in- 
quirer, the  candid  mind  of  every  class,  may 
find  obvious  and  satisfactory  proofs  adapted 
to  his  habits  and  capacities.  If  there  is  no 
bad  faith,  every  one  that  investigates  this 
great  question,  Vv^ill  find  the  satisfaction  he 
seeks  for. 

We  only  observe,  further,  that  the  proper 
force  and  strength  of  these  evidences,  lies  in 
the  UNION  of  all  the  parts  of  the  argument. 
This  Bishop  Butler  has  pointed  out,  chiefly 
in  respect  of  the  analogical  argument ;  but  it 
is  important  to  be  applied  to  the  entire  sub- 
ject. One  point  may  more  forcibly  strike 
the  conviction  of  one  inquirer,  and  another 
point  of  another  ;  a  separate  argument  may 
be  weakly  stated  by  the  Christian  advocate  ; 
mistakes  may  be  made  in  deducing  a  particu- 
lar historical  proof,  or  alleging  a  particular 
fact.  But  the  cause  of  Christianity  does  not 
rest  on  any  one  division  of  the  subject,  but 
on  the  whole.  Each  separate  branch  is,  in- 
deed, firm  enough  to  sustain  the  entire  edi- 
fice ;  but  we  are  not  allowed  to  let  it  rest 
there.  We  must  remind  the  sincere  inquirer 
that  it  is  the  combined  effect  of  the   various 


WILSON'S    ANALOGY.  151 

topics,  which  he  is  called  on  to  observe. 
And  if  this  be  done,  we  fear  not  to  assert  that 
no  such  inquirer  shall  fail  of  all  the  satisfac- 
tion which  a  moral  certainty  can  produce. 
The  infidel  attacks  Christianity  generally  on 
some  single  isolated  point  of  evidence ;  and 
if  he  can  contrive  to  obscure  the  brightness 
of  this,  triumphs  as  if  he  had  proved  the  reli- 
gion to  be  fictitious.  And  not  only  so,  but  if 
he  can  only  raise  a  doubt  about  the  truth  of 
this  single,  and  perhaps  subordinate  point,  he 
turns  this  doubt  into  what  he  calls  a  positive 
argument  against  Christianity.  But  this  is 
unfair  and  disingenuous.  Christianity  re- 
poses on  the  entire  structure  of  her  evidences 
— a  structure  which  has  never,  as  yet,  been 
fairly  assailed,  much  less  weakened  or  de- 
stroyed ;  and  which  rears  its  front  in  undi- 
minished stability  and  glory,  mocking  at  its 
feeble  and  discomfited  opponents. 


Having  thus  given  a  view  of  the  connex- 
ion of  the  Analogical  argument,  with  the 
other  branches  of  the  Christian  evidence,  and 


152  WILSON'S    ANALOGY. 

of  its  particular  use  and  importance,  we  now 
proceed,  2dly,  To  offer  some  remarks  on  But- 
ler^ s  particular  view  of  Christianity ,  and  on 
the  adaptation  of  his  argument  to  practical 
relisaion  in  all  its  extent. 

For  the  reader  will  have  observed,  that  the 
great  argument  of  the  analogy  is  designed 
rather  to  silence  objections,  than  to  expound 
or  defend  the  minute  and  interior  topics  of 
Christianity,  on  which  the  life  and  influence 
of  piety,  as  a  practical  principle,  very  much 
depend.  Indeed  the  end  of  all  treatises  on 
the  Evidences  of  religion,  must  be  the  estab- 
lishment of  the  truth  of  it  generally,  and  not 
the  particular  development  of  its  parts.  Such 
treatises  meet  the  unbeliever,  as  much  as 
possible  on  his  own  ground,  and  attempt  to 
gain  his  assent  to  the  credentials  of  the  divine 
doctrine,  leaving  the  details  of  that  doctrine 
to  the  ordinary  teachers  of  Christianity,  or 
the  various  practical  works,  which  treat  pro- 
fessedly of  them.  The  general  features, 
therefoVe,  of  the  Christian  religion  are  all  that 
it  falls  within  the  province  of  the  writer  on 
Evidences  to  delineate  fully  ;  taking  car^  that 


VVILSON'a     ANALOGY.  153 

his  allusions  to  tlie  inward  grace  and  power 
of  it  be  calculated  to  lead  the  reader  on  to 
adequate  views  of  the  whole.  These  features 
Bishop  Butler  has  seized  with  a  master's  eye. 
The  moral  government  of  God  by  rewards 
and  punishments,  the  state  of  discipline  which 
this  world  is  for  a  future  one  ;  the  corruption 
of  man,  the  guilt  of  sin,  the  mediation  of 
Christ,  the  propitiatory  Sacrifice  of  his  death, 
and  his  invisible  government  of  his  church  ; 
the  assistance  and  grace  of  the  Holy  Spirit ; 
the  second  advent  of  our  Lord  to  judgment ; 
the  seriousness  of  mind  which  the  subject  of 
religion  demands — these  commanding  truths 
are  the  first  elements  and  characteristics  of 
Christianity,  and  are  nobly  defended  and 
cleared  from  objections  by  our  Author. 

At  the  same  time,  it  cannot,  and  need  not 
be  concealed,  that  the  occasional  hints  which 
fall  from  him,  on  the  particular  grace  of  the 
Christian  religion,  and  its  operation  on  the 
heart,  are  far  from  being  so  explicit.  His 
references  to  the  precise  nature  of  our  justi- 
fication before  God  —  to  the  extent  of  the  fall 
and  ruin  of  man  by  sin  —  to  the  work  of  the 
Holy  Spirit  in  regeneration  and  sanctification 
14* 


154  WILSON'S    ANALOGY. 

— and  to  the  consolatory,  cheering,  vivifying 
effects  of  peace  of  conscience,  and  commu- 
nion with  God,  and  hope  of  rest  and  joy  in 
heaven,  do  not  correspond  with  the  largeness 
of  the  case.  They  are  partial  and  defective. 
They  might  and  should  have  embraced,  in- 
cidentally at  least,  some  intimations  of  the 
peculiar  structure  and  design  of  spiritual  reli- 
gion. The  powerful  argument  in  hand  should 
at  times  have  been  carried  out  to  its  conse- 
quences. The  inexperienced  theological  stu- 
dent would  not  then  have  been  in  danger  of 
drawing  erroneous  conclusions,  on  some  prac- 
tical points  of  great  importance. 

It  is  therefore  to  guard  the  youthful  reader 
from  error  as  to  the  nature  of  practical  Chris- 
tianity, that  the  following  reflections  are  offer- 
ed, some  of  which  will  only  go  to  explain 
what  may  be  misapprehended  in  our  Author's 
language  and  argument;  others  will  attempt 
to  suggest  some  additional  tfioughts  on  topics 
which  may  appear  deficient.  Some  notice 
will  then  be  taken  of  the  easy  adaptation  of 
his  argument  to  the  practice  and  experience 
of  religion  in  all  its  extent. 

1.    Let  us  first  suggest  a  hint  on  the  ncL'^ 


WILSON'S    ANALOGY.  155 

ture  and  importance  of  JVatural  Religion  as 
stated  by  Bishop  Butler.  Various  mistakes 
have  arisen,  both  as  to  what  is  meant  by  this 
term,  and  as  to  its  efficacy,  independently  of 
Christianity.  Nor  have  there  been  wanting 
those  who  have  denied  altogether  its  exist- 
ence, and  its  subserviency  to  the  Christian 
doctrine. 

By  Natural  Religion  Bishop  Butler  under- 
stands religion  generally,  as  distinguished 
from  those  modifications  of  it  which  revela- 
tion superinduced.  Natural  Religion  is  that 
service,  and  those  religious  regards  to  Al- 
mighty God,  which  men  owe  to  Him,  as  their 
Creator  and  Benefactor,  and  which  arise  out 
of  the  relations  in  which  they  stand  to  Him, 
as  the  rational  and  accountable  beings  whom 
he  formed  for  his  glory,  and  governs  by  his 
law.  These  primitive  obligations  may  plainly 
be  distinguished  from  Christianity,  which  is 
an  additional  dispensation,  revealing  the  di- 
vine and  stupendous  scheme  of  the  recovery 
of  man  from  his  state  of  ruin  and  guilt,  by 
the  Son  and  Spirit  of  God.  Indeed  Natural 
jReligion  is,  properly  speaking,  distinct  from 
those  anticipations  of  the  Christian  redemp- 


156  WILSON'S     ANALOGY.  ^ 

tion,  which  the  early  revelations  to  our  first 
parents,  to  the  patriarchs  and  to  the  Jewish 
people  comprised.  The  traditions,  it  is  true, 
of  these  early  revelations,  mingled  with  the 
faint  traces  of  man's  moral  nature  which  have 
survived  the  fall,  constitute  the  religion  of 
nature,  as  now  seen  in  the  various  heathen 
nations,  where  the  bright  light  of  the  last  reve- 
lation, the  Christian,  has  not  reached.  But 
Butler,  usually  restrains  the  meaning  of  the 
term  to  the  doctrine  of  a  future  state,  where 
every  one  shall  be  rewarded  or  punished  ac- 
cording to  his  deserts  ;  and  to  those  duties 
which  man  owes  to  God,  as  his  moral  and 
righteous  Creator  and  Governor. 

This  religion  was  originally  impressed  on 
the  heart  of  man,  as  '  created  in  righteousness 
and  true  holiness,'  and  consists  of  those  habits 
and  acts  of  subjection,  obedience,  reverence, 
love,  adoration,  gratitude,  trust,  prayer,  com- 
munion, resignation,  and  praise,  which  an 
upright,  but  finite  and  dependent  being,  owed 
to  its  Sovereign  and  its  Benefactor,  and  the 
reward  consequent  on  which  was  to  be  eternal 
life.  This  divine  impression  on  the  heart 
was  effaced  by  the  fall ;  and  now  these  habits 


WILSON'S    ANALOGY.  157 

and  affections  are  only  to  be  acquired  by  the 
light  and  grace  of  Christianity.  It  is  this 
revelation  which  has  repaired  the  ruins  of  the 
fall,  brought  in  a  remedy  for  the  apostacy 
and  wickedness  of  mankind,  restored  the  en- 
feebled, and  almost  extinguished  powers  of 
natural  religion,  added  surprising  discoveries 
of  divine  wisdom  and  mercy,  in  the  sacrifice 
of  the  Son  of  God,  and  the  mission  of  the 
Holy  Spirit,  enjoined  important  correspond- 
ent duties  and  obligations  ;  and  thus  modified 
the  original  scheme  of  religion  by  these  new 
characteristics. 

It  is  therefore  very  fair  for  a  Christian  wri- 
ter, like  our  Bishop*,  to  distinguish,  in  his  course 
of  reasoning,  the  two  series  of  habits  and  feel- 
ings; those  which  constitute  religion  as  spring- 
ing from  our  relation  to  God,  as  our  heavenly 
Creator  and  Lord,  and  those  which  constitute 
religion,  as  springing  from  our  relation  to 
Christ,  as  our  Meditator,  and  to  the  Holy  Spirit 
as  our  Sanctifier,  and  to  our  heavenly  Father, 
as  being  the  Father  of  mercies,  and  the  God 
of  all  consolation.  It  is  thus  the  apostle  Paul 
speaks  of  the  Gentiles,  which  '  have  not  the 
law,  being  a  law  unto  themselves,  which  show 


158  WILSON'S     ANALOGY. 

the  work  of  the  law  written  in  their  hearts.' 
It  is  thus  the  same  apostle  expounds  the  chief 
truths  to  be  learned  froni  the  law,  to  be 
'  God's  eternal  power  and  Godhead,  which 
might  be  clearly  seen  by  the  things  which 
were  made  ;'  and  charges  the  heathens  with 
*  not  liking  to  retain  God  in  their  knowledge,' 
and  with  '  becoming  fools,  while  professing 
themselves  to  be  wise  ;'  and,  indeed,  with 
committing,  and  glorying  in  those  vices,  and 
crimes,  and  passions,  which  '  they  knew  were, 
by  the  judgment  of  God,  worthy  of  death.' 
The  same  apostle's  argument  at  Athens,  and 
his  discourse  to  the  Lycaonians,  proceed  on 
this  supposition,  that  there  was  such  a  thing  as 
the  light  and  religion  of  nature,  independent- 
ly, not  of  revelation,  in  the  first  instance,  but 
of  the  Christian,  or  last  revelation  by  the 
Gospel. 

Accordingly,  in  the  present  age,  as  well 
as  in  all  preceding  ones,  the  vestiges  of  natu- 
ral conscience  may  be  traced,  however  cor- 
rupted. Some  notion  of  a  Supreme  Being, 
and  of  worship  being  due  to  him — some 
ghmmerings  of  the  doctrine  of  a  future  state 
— some  idea  of  the  efficacy  of  sacrifices — 


WILSON'S    ANALOGY.  15^ 

some  acknowledgment  of  the  obligations  of 
veracity  and  justice  —  some  remains,  in  short, 
of  a  moral  sense,  are  discovered,  in  greater 
or  less  force,  amidst  the  scattered  fragments 
of  the  pagan  superstitions.  There  is  every- 
where in  man,  the  capacity  of  being  restored 
to  ail  that  Christianity  designs  and  promises. 
All  this  is  clear  and  unembarrassed  ground. 
The  disputed  territory  lies  beyond.  For 
when  we  come  to  inquire,  whether  men,  since 
the  fall,  ever  discovered  these  natural  truths 
originally,  or  regained  them  when  lost,  or 
acted  upon  them  efficiently  in  their  conduct, 
we  have  a  host  of  assailants  to  contend  with. 
And  yet,  surely,  no  doubt  can  be  fairly  said 
to  rest  on  these  questions.  All  experience 
declares,  that  natural  religion,  unless  illumi- 
nated and  guided  by  the  light  of  Christianity, 
is  impotent  and  helpless.  All  experience  de- 
clares, that  men,  destitute  of  Christianity, 
grow  worse  and  worse.  No  example  has 
been  ever  produced,  either  of  a  pagan  nation 
acting  up  to  the  scattered  notices  of  religion 
which  it  possessed,  or  recovering  the  purity 
of  it  when  once  lost  by  the  lapse  of  time,  or 
the  progress  of  vice.     And   the   high  proba- 


160  WILSON'S    ANALOGY. 

bility  is,  setting  aside,  for  the  sake  of  argu- 
ment, the  testimony  of  Scripture,  that  the 
faint  h'ght  which  nature  possesses,  was  an  ir- 
radiation from  the  first  revelation  of  God  to 
man. 

Butler  is  decidedly  of  opinion  that  this  is 
the  case.  He  says,  *  As  there  is  no  hint  or 
intimation  in  history,  that  this  system  (of 
natural  religion)  was  first  reasoned  out ;  so 
there  is  express  historical,  or  traditional  evi- 
dence as  ancient  as  history,  that  it  was  taught 
first  by  revelation.'  He  seems  likewise,  to  hold 
strongly,  that  such  faint  traces  of  this  original 
revelation  as  remain,  aided  by  the  fragments 
of  man's  moral  nature,  are  so  inefficient,  from 
the  want  of  essential  parts,  from  the  absence 
of  authority  and  sanction,  and  from  the  inter- 
mixture of  gross  errors  and  idolatries,  as 
rather  to  strengthen  than  curb,  much  less 
subdue,  the  passions  and  vices  of  mankind. 
Those  relics  of  truth,  therefore,  being  thus 
impotent  of  themselves,  and  being  unaccom- 
panied by  any  assurances  of  pardon,  or  any 
promises  of  grace  and  assistance,  only  de- 
monstrate, in  every  age,  and  in  every  quar- 
ter of  the  world,  by  the  state  in  which  they 


WILSON'S    ANALOGY.  161 

leave  men,  the  indispensable  necessity  and 
infinite  importance  of  Christianity. 

On  the  whole,  there  appears  no  objection 
to  the  term  Natural  Religion  in  the  sense 
explained.  Whether  any  better,  and  more 
distinctive  expression  could  have  been  de- 
vised to  convey  the  idea  of  essential  and 
primitive  religion,  as  different  from  revealed 
and  superinduced  religion,  is  scarcely  worth 
the  inquiry.  The  use  of  the  present  term 
has  prevailed  ;  and  it  needs  only  to  be  em- 
ployed aright,  in  order  to  stand  U'ee  from  just 
exception. 

Natural  religion,  in  subserviency  to  Chris- 
tianity, is  of  great  importance.  It  is  every- 
where taken  for  granted  in  Scripture,  and 
confirmed  and  strengthened  by  the  manner 
in  which  truth  is  addressed  to  man.  All  the 
evidences  of  revealed  religion  appeal  to  our 
moral  nature,  and  meet  precisely  the  faculty 
of  judging  which  we  still  possess;  and  would 
have  no  medium  of  proof — and,  therefore, 
no  authority  to  convince  —  if  this  moral  sense 
should  be  denied.  IMorcover,  it  becomes 
yet  more  important,  in  proportion  as  the  light 
of  Christianity,  dififused  around  it,  illuminates, 
15 


162  WILSON'S     ANALOGY. 

in  some  faint  degree,  its  grosser  darkness, 
and  dispels  its  baser  corruptions  and  supersti- 
tions. In  Christian  countries,  men  who  re- 
ject Christianity  insensibly  repair  the  decayed 
and  dilapidated  temple  of  nature  with  the 
materials  which  it  supplies.  And  it  is  with 
natural  religion,  in  this  form,  that  we  have 
chiefly  to  treat  in  this  country.  It  then  serves 
to  show  men,  that  their  consciences  are  bound,, 
not  only  by  the  law  of  Christianity  which 
they  spurn  and  reject,  but  by  the  law  of  na- 
ture, of  which  they  cannot  divest  themselves  ; 
not  only  by  the  infinite  benefits  and  stupen- 
dous discoveries  of  the  revelation  of  the  Gos- 
pel, to  which  they  ought  to  bow,  but  by  the 
truths  impressed  originally  on  the  nature  of 
man,  and  sanctioned  and  enlarged  in  the 
primitive  revelations  of  the  Creator  to  him — 
revelations,  of  which  every  glimmering  ray 
of  knowledge,  every  feeble  emotion  of  con- 
science, every  remaining  barrier  between  vir- 
tue and  vice,  every  impression  of  the  respon- 
sibility of  man,  every  anticipation  of  future 
judgment,  every  relic  and  trace  of  an  im- 
mortal and  accountable  spirit,  are  proofs  and 
consequences.      Thus    men    are    reminded,. 


WILSON'S     ANALOGY.  163 

that  they  do  not  escape  from  moral  govern- 
ment by  rejecting  Christianity,  but  fall  back 
on  a  ruined  and  unaided  principle,  which 
leaves  them  just  as  responsible  to  God,  the 
Creator  and  Judge,  as  before  —  only  vi^ith 
the  accumulated  guilt  of  having  spurned  the 
only  way  of  pardon  and  grace  which  the  in- 
finite mercy  of  God  had  provided  for  them. 

The  consideration  of  natural  religion  is 
also  valuable,  as  it  points  out  the  grounds  of 
those  exhortations,  warnings,  reproofs,  invita- 
tions, and  commands  which  constitute  so  very 
large  a  proportion  of  the  whole  Scriptures, 
and  on  which  revealed  religion  proceeds,  and 
by  which  it  works.  The  duty  of  man  re- 
mains unaltered,  notwithstanding  his  sinful- 
ness and  moral  impotency ;  his  capacity  of 
receiving  instruction,  and  being  the  subject 
of  persuasion  and  alarm,  remains  the  same, 
though  he  has  fallen  from  his  original  recti- 
tude ;  his  guilt  in  rejecting  the  invitations  of 
mercy,  and  the  remonstrances  of  conscience, 
remain  undiminished,  though  his  power  of 
complying  with  them  must  be  sought  for 
from  above.  Further,  the  use  of  all  the 
means  of  grace  as  adapted  to  his  reasonable 


164  WILSON'S     ANALOGY. 

and  moral  nature — the  exhibition  and  apph*- 
cation  of  all  the  terrors  of  the  law,  and  of  all 
the  grace  of  the  Gospel,  as  the  proper  object 
of  his  affections,  together  with  the  earnest- 
ness and  importunity  with  which  these  topics 
should  be  enforced  —  all  rest  on  the  plain 
footing,  that  some  remains  of  feeling,  and 
conscience,  and  light,  rest  with  man,  by 
which  it  pleases  God  to  work  in  the  dispen- 
sation of  his  Spirit. 

Nor  is  the  religion  of  nature  less  impor- 
tant, as  fixing,  in  some  measure,  the  ends, 
and  guiding  the  course,  of  that  which  is  re- 
vealed. All  the  chief  abuses  of  the  scheme 
of  grace  in  the  Gospel  would  be  guarded 
against,  if  not  excluded,  if  natural  religion 
were  allowed  its  subordinate  influence.  Such 
abuses  spring  from  the  desire,  often  laudable 
in  its  apparent  object,  of  carrying  the  doc- 
trines of  the  Gospel  to  their  full  measure,  and 
applying  them  to  the  heart  in  their  exuberant 
consolation.  Hence  men  come  first  to  deny 
natural  religion  —  then  to  object  to  the  prac- 
tical exhortations  of  the  Gospel ;  next  to  as- 
sert, that  the  state  of  death  in  trespasses  and 
sins  in  which  men  lie,  makes  all  precepts 


WILSON'S     ANALOGY.  165 

contradictory,  and  all  warnings  fruitless  ;  and, 
lastly,  to  spurn  the  authority  and  obligation 
of  the  moral  law  of  God,  and  reject  all  the  doc- 
trines of  Christian  morals  and  Christian  obedi- 
ence. Thus  an  opening  is  made,  insensibly, 
to  the  worst  abuses  of  the  Divine  mercy  and 
grace  —  abuses  which  a  more  implicit  regard 
to  the  Scriptures,  on  the  subject  of  the  essen- 
tial nature  of  religion,  would  have  prevented. 
The  end  of  Christianity  is  to  make  us  holy 
■ — to  bring  us  back  to  the  purity  from  which 
we  fell  —  to  make  natural  religion  practicable, 
possible,  delightful ;  to  infuse  into  it  the  hu- 
mility which  becomes  a  fallen  condition — 
the  faith  in  an  atonement  which  the  sacrifice 
of  the  cross  demands  —  the  gratitude  and 
love  which  the  benefits  of  that  cross  require 
— the  dependence  on  the  blessed  Spirit  which 
our  feebleness  makes  indispensable  —  the  joy 
which  the  hope  of  heaven  warrants  and  be- 
stows. Thus  Christianity  modifies,  indeed, 
the  essential  religion  first  taught  in  the  origi- 
nal revelation  to  man,  and  impressed  on  his 
heart;  but  never  contradicts  it — never  swerves 
from  the  same  end — never  releases  from  its 
iP.ain  obligations — never  violates  its  primary 
15* 


166  WILSON'S    ANALOGY. 

principles  and  dictates.  Man  is  only  bound 
more  strongly,  by  all  the  benefits  of  Chris- 
tianity to  the  obedience  which  he  was,  by 
nature,  formed  and  designed  to  render  to  his 
God  ;  and  the  moment  he  views  those  bene- 
fits in  a  manner  to  loosen,  instead  of  confirm- 
ing, the  bonds  of  this  obedience,  he  may 
conclude  he  is  mistaking  the  whole  end  and 
object  of  the  Christian  revelation. 

2.  But  this  leads  us  to  make  an  observa- 
tion on  some  of  our  great  Author^  expressions 
and  sentiments,  on  the  remains  of  JYatiiral 
Religion,  and  on  the  grounds  of  our  justifica- 
tion and  acceptance  with  God,  ivhich  seem 
open  to  exception.  For  whilst  we  thus  claim 
for  natural  religion,  what  the  Scriptures  clear- 
ly imply,  or  rather  inculcate,  and  defend  But- 
ler on  this  point,  we  must  cautiously  avoid 
the  dangerous  error  of  attributing  to  it  a  pow- 
er, which,  in  the  fallen  state  of  man,  it  does 
not  and  cannot  possess,  and  which  may  mili- 
tate against  what  the  same  Scriptures  teach 
of  the  extent  of  man's  depravity,  and  the 
necessity  of  divine  grace,  in  order  to  his 
doing  any  thing  spiritually  good.  And,  there- 
fore, the  language  which  occurs  in  some  parts 


WILSON'S    ANALOGY.  167 

of  the  Analogy,  on  the  nature  and  powers  of 
man,  may  appear  to  be  too  strong,  too  gene- 
ral, too  unqualified.  We  speak  here  with 
hesitation,  because,  considering  the  line  of 
argument  pursued  by  this  most  able  writer, 
and  the  class  of  persons  he  addressed,  it  may 
be  doubted  whether  this  remark  is  applicable 
in  fairness  or  not.  Still  we  cannot  but  think, 
that  he  sometimes  attributes  too  much  to  the 
unaided  nature  of  man,  allows  too  much  to 
his  moral  sense  and  feeling,  dwells  too  large- 
ly on  his  tendencies  to  virtue  and  goodness, 
and  speaks  too  ambiguously  on  the  ground  of 
his  justification  before  God.  Such  expres- 
sions as  the  following,  considering  the  con- 
nexion in  which  they  stand,  are  open  to 
abuse  :  '  IMoral  nature  given  iis  by  God' — 
*  falling  in  with  our  natural  apprehension  and 
sense  of  things' — '  There  is  nothing  in  the 
human  mind  contradictory  to  virtue' — 'The 
moral  law  is  interwoven  in  our  nature' — '  Men 
may  curb  their  passions  for  temporal  motives 
in  as  great  a  degree  as  piety  commonly  re- 
quires'— «  Natural  religion  is  the  foundation 
and  principal  part  of  Christianity' — '  Men's 
happiness  and   virtue  are  left  to  themselves, 


168  WILSON'S     ANALOGY. 

are  put  in  their  own  power' — '  Religion  re- 
quires nothing  which  men  are  not  well  able 
to  perform' — '  The  relation  in  which  we 
stand  to  God  the  Father,  is  made  known  to 
us  by  reason.'  Such  language  continually 
occurring,  together  with  the  terms,  '  virtue, 
vice,  honest  man,  satisfaction  of  virtue,  vi- 
ciousness  of  the  world,'  he.  (instead  of  the 
scriptural  terras,  '  holiness,  sin,  renewed  man, 
peace  of  conscience,  corruption  and  wicked- 
ness of  the  world,')  may  have  the  tendency 
to  exalt  too  highly  the  present  fallen  and  cor-s 
rupted  powers  of  man,  and  prevent  that  deep 
and  thorough  humiliation  which  are  necessary 
to  a  due  appreciation  and  reception  of  the 
grace  of  the  gospel.  They  tend  also  to  les- 
sen the  guilt  of  man  before  God,  and  lower 
the  standard  of  that  holiness  which  the  Chris- 
tian doctrine  requires  and  produces.  Some 
most  excellent  observations  and  statements 
are  indeed  made,  in  the  course  of  the  work, 
on  the  mediation  of  Christ,  and  the  influences 
of  the  Spirit,  which  go  to  correct  the  misap- 
prehension to  which  I  am  referring  ;  but  these 
parts  of  the  work  bear  but  a  small  proportion 
to  the  whole  treatise ;  wdiereas  the  expres-^ 


WILSON'S     ANALOGY.  169 

sions  in  question  occur  perpetually,  and  in 
every  variety  of  form,  and  under  each  divi- 
sion of  the  argument.  They  form  the  staple, 
and  enter  into  the  contexture,  and  give  the 
colour,  to  the  entire  fabric.  And  thence 
arises  the  danger  which  we  venture  to  point 
out.  We  do  not  dwell  here  on  the  fact,  that 
this  light  of  nature  is  in  Christian  countries 
reflected  from  Christianity,  and  is  never  found 
where  Christianity  is  unknown.  Nor  do  we 
stop  to  suggest,  that  natural  religion,  in  its 
best  and  oldest  times,  confessed  its  weakness, 
and  sought  for  help  and  aid.  We  are  con- 
tent to  take  things  in  their  most  favourable 
construction  ;  and  we  still  profess  our  con- 
viction, that  all  language  is  reprehensible, 
which,  by  fair  inference,  leads  men  to  think 
they  can  repent,  and  turn  from  sin  to  God, 
without  his  special  and  effectual  grace.  And 
in  this  view,  we  would  caution  the  student 
against  affixing  too  strong  a  sense  to  the  ex- 
pressions which  we  have  cited. 

In  connexion  with  this  remark,  we  must 
unequivocally  declare  our  apprehension,  that 
the  language  used  by  our  Author,  in  speak- 
ing of  the  Almighty  finally  rendering  to  every 


170  WILSON'S     ANALOGY. 

one  according  to  his  works,  and  establishing 
the  entire  rights  of  distributive  justice,  is  open 
to  objection.  Perhaps,  if  taken  alone,  it 
might  admit  of  a  favourable  interpretation  ; 
but,  when  joined  with  the  overstatements 
already  noticed,  on  the  powers  of  man  and 
the  remains  of  natural  religion,  it  becomes 
decidedly  dangerous.  The  great  doctrine  of 
our  justification  before  God,  '  not  by  our 
own  works  and  deservings,  but  only  for  the 
merits  of  our  Lord  Jesus  Christ,'  is  too  fun- 
damental, and  too  important,  to  be  under- 
mined, even  incidentally.  We  refer  to  such 
expressions  as  the  following  :  'The  advanta- 
ges of  Christianity  will  be  bestowed  upon 
every  one,  in  proportion  to  the  degrees  of  his 
virtue' — '  Divine  goodness  may  be  a  disposi- 
tion to  make  the  good,  the  faithful,  the  hon- 
est man  happy' — '  We  have  scope  and  oppor- 
tunities here,  for  that  good  and  bad  behaviour 
which  God  will  reward  and  punish  hereafter, 
— '  Religion  teaches  us,  that  we  are  placed 
here,  to  qualify  us,  by  the  practice  of  virtue, 
for  another  state  which  is  to  follow  it' — '  Our 
repentance  is  accepted  to  eternal  life.'  These, 
and  similar  statements,  occur  throughout  the 


WILSON'S     A]\ALOGY.  171 

work.  Ill  the  second  part,  where  the  lead- 
ing features  of  revealed  religion  are  delinea- 
ted, they  ought,  by  all  means,  to  have  been 
accompanied  with  those  modifications  which 
the  superinduced  scheme  of  the  gospel,  and 
the  necessities  of  man,  and  the  glory  of  the 
cross  of  Christ,  and  the  ends  of  self-know- 
ledge and  humility  require.  We  say  they 
should  have  been  accompanied  by  such  mod- 
ifications, because  they  are  so  accompanied 
in  the  Holy  Scriptures.  The  doctrine,  that 
'  every  one  shall  receive  the  things  done  in 
the  body,'  that  '  they  that  have  done  good 
shall  rise  to  the  resurrection  of  life,  and  they 
that  have  done  evil  to  the  resurrection  of 
damnation,'  is  most  true,  and  most  important. 
But  the  doctrines  which  accompany  and 
modify  this  fundamental  truth,  should  never 
be  wholly  lost  sight  of  even  in  a  treatise  on 
Evidences,  when  any  reference  is  made  to 
the  subject.  We  are  taught  in  the  New 
Testament,  that  these  works  must  spring  from 
faith  and  love  to  our  Saviour  Christ,  and 
must  be  renounced  in  point  of  merit,  on  ac- 
count of  the  inherent  evil  which  defiles  the 
very  best  of  them,  and  must  be  accepted  only 


172  WILSON'S    ANALOGY. 

through  that  Sacrifice  which  is  the  real  foot- 
ing of  a  sinner's  deah"ngs  with  a  holy  God, 
and  must  be  regarded  by  those  who  perform 
them,  with  that  deep  humihty,  and  almost 
unconsciousness  of  having  done  them,  which 
is  so  strongly  marked  in  the  conduct  of  the 
righteous,  in  our  Lord's  account  of  the  last 
day.  Now,  these  modifications  are  so  essen- 
tial, that  the  language  of  our  author,  however 
undesignedly,  becomes  really  dangerous  when 
stripped  of  them.  And  man  is  so  prone  to 
pride,  self-confidence,  reliance  on  his  own 
merits,  and  presumptuous  ignorance  of  his 
failings ;  and  the  Aposile  Paul  insists  so 
warmly  on  the  immense  importance  of  the 
doctrine  of  justification  without  works,  that 
too  much  caution  cannot  be  used  in  the  most 
incidental  representations  given  on  such  sub- 
jects. 

It  is  the  more  necessary  to  guard  against 
a  false  reliance  on  our  own  works  and  de- 
servings,  because  a  mistake  here  pervades 
and  corrupts  every  other  part  of  religion.  The 
good  works  of  the  pious  Christian,  whose 
mind  is  duly  imbued  with  a  becoming  sense 
of  his  fall  and  corruption,  of  his   unutterable 


WILSON'S    ANALOGY.  173 

obligations  to  the  great  propitiation,  and  his 
entire  dependence  on  the  influences  of  the 
Holy  Spirit,  are  very  different  from  the  par- 
tial, external,  worldly,  selfish,  proud  perform- 
ances of  the  nominal  professor  of  Christiani- 
ty. The  morality  of  the  nominal  Christian 
rises  very  little  higher  than  that  of  the  unbe- 
liever ;  his  rule  is  fashion ;  his  limit,  con- 
venience 5  his  aim,  to  do  as  little  as  possible 
in  religion.  He  performs  some  actions,  in- 
deed, which  agree,  as  to  their  form  and  ex- 
ternal appearance,  with  the  law  of  God  ;  but, 
in  truth,  spring  from  habit,  ambition,  the  love 
of  reputation,  the  regard  to  society,  the  re- 
monstrances of  conscience.  He  soon  fills  up 
what  he  concludes  to  be  intended  by  a  pious 
and  virtuous  life.  He  soon  attains  to  his  own 
definition  of  a  faithful  honest  man.  He  soon 
satisfies  himself  that  his  virtues  surpass  and 
overbalance  his  vices,  and  that,  as  he  is  to 
be  judged  according  to  his  works,  he  has 
nothing  to  fear  before  the  tribunal  of  Christ. 
In  the  mean  time,  his  heart  is  alienated  from 
God  and  true  obedience  to  him  ;  faith  and 
love  never  visit  his  breast  5  and  his  religion 
consists  with  prejudice,  pcrhnps  hatred  and 
16 


174  WILSON'S     ANALOGY. 

exasperation,  against  the   real  system  of  the 
gospel. 

The  truly  devout  Christian,  on  the  con- 
trary, aims  at  holiness,  and  not  merely  at 
what  the  world  calls  virtue  ;  endeavours  to 
subdue  his  passions,  as  well  as  regulate  his 
conduct ;  labours  to  serve  God,  and  adorn 
Christianity,  and  do  good  to  others,  to  the 
very  utmost  of  his  power  ;  sjiends  much  time 
and  care  in  v»^atching  over  his  motives,  and 
cultivating  the  inward  principles  of  piety  ; 
devotes  a  portion  of  the  day  to  the  reading 
of  the  Scriptures,  to  the  public  and  private 
calls  of  devotion,  to  self-examination,  thanks- 
giving, and  religious  regards  towards  the  ever- 
blessed  God,  and  his  Saviour  and  Redeemer, 
Christ.  And  after  he  has  done  all,  he  ac- 
counts himself  an  unprofitable  servant,  re- 
nounces all  merit  in  his  own  works,  attributes 
every  good  in  them  to  the  divine  grace,  and 
places  all  his  trust  in  the  vicarious  sacri- 
fice of  the  Son  of  God.  He  is  the  publican 
smiting  on  his  breast,  and  saying,  *  God  be 
merciful  to  me  a  sinner ;'  whilst  all  other 
men,  however  pure  in  the  eyes  of  the  world, 
are,  in  fact,  like  the  Pharisee,  swollen  with 


WILSON'S     ANALOGY.  175 

conceit  and  arrogance,  dwelling  fondly  on 
their  own  performances ;  looking,  perhaps, 
with  contempt  on  others,  and  placing  no  real 
trust  in  the  mercy  of  God.  Thus,  even  if 
all  the  separate  expressions  above  adverted 
to,  could  be  defended,  yet  would  they  still 
lead  to  a  wrong  end,  because  unattended 
with  these  explanations  which  the  Scriptures 
carefully  supply.  We  are  to  be  '  judged  ac- 
cording to  our  works,'  and  shall  be  rewarded 
or  punished  ^  according  to  the  deeds  done  in 
the  body  ;'  but  in  a  high  and  transcendent 
sense  in  the  case  of  the  righteous,  as  their 
works  spring  from  faith,  are  the  effects  of 
grace,  and  are  accompanied  with  humility 
and  self-renunciation. 

3.  These  observations  lead  me  to  notice  a 
general  defect,  as  it  seems  to  me,  in  our  Au- 
thor^s  representation  of  the  stupendous  recov- 
ery of  man  provided  in  the  Gospel,  For  if 
any  doubt  could  be  raised  on  the  inexpedi- 
ency of  the  above  language,  all  such  doubt 
would  be  removed,  when  we  find,  on  further 
examination,  that  our  Bishop's  allusions  to 
the  whole  doctrine  of  redemption  and  salva- 
tion, as  revealed  in  the  New  Testament,  are 


176  WILSON'S     ANALOGY. 

not  sufficiently  clear  and  comprehensive  to 
agree  fully  with  the  Scriptural  statements  of 
our  natural  corruption,  and  of  the  operations 
of  grace  as  adapted  to  it.  Let  us  not  be 
misunderstood.  Bishop  Butler  is  far  from 
omitting  altogether  the  peculiar  scheme  of 
the  gospel.  He  states  distinctly  the  insuffi- 
ciency of  repentance  alone  to  restore  us  to 
God's  favour.  He  speaks  with  admirable 
clearness  on  the  Mediation  and  Sacrifice  of 
Christ.  He  quotes  the  passages  in  Scrip- 
ture, which  teach  the  vicarious  nature  of 
Christ's  sufferings,  and  insists  on  the  benefit 
of  those  sufferings  being  something  much  be- 
yond mere  instruction  or  example.  On  these 
subjects,  at  least  on  some  parts  of  them,  no 
complaint  can  be  alleged  against  his  brief 
statements  5  they  are  luminous  and  adequate, 
for  an  elementary  treatise.  Still  the  general 
Tdea  of  the  scheme  of  the  gospel  as  a  dispen- 
sation of  grace,  which  would  be  gathered 
from  the  whole  of  his  representations  and 
suggestions,  would  be  erroneous.  He  calls 
Christianity  «  a  moral  system  ;'  he  speaks  of 
it  as  teaching  us  chiefly  'new  duties,  and 
new  relations  in  which  we  stand  ;'  he  de- 


WILSON'S     ANALOGY.  177 

scribes  it  as  '  an  additional  order  of  Provi- 
dence.' These  expressions  are  cold  and  in- 
adequate. But  we  object  most  of  all  to  the 
following  passage  :  *  The  doctrine  of  the  gos- 
pel appears  to  be,  not  only  that  Christ  taught 
the  efficacy  of  repentance,  but  rendered  it  of 
the  efficacy  which  it  is,  by  what  he  did  and 
suffered  for  us  ;  that  he  obtained  for  us  the 
benefit  of  having  our  repentance  accepted 
unto  eternal  life  ;  not  only  that  he  revealed 
to  sinners,  that  they  were  in  a  capacity  of 
salvation,  and  how  they  might  obtain  it ;  but 
moreover,  that  he  put  them  into  this  capacity 
of  salvation,  by  what  he  did  and  suffered  for 
them ;  put  us  into  a  capacity  of  escaping 
future  punishment,  and  obtaining  future  hap- 
piness. And  it  is  our  wisdom,  thankfully  to 
accept  the  benefit,  by  performing  the  condi- 
tions upon  which  it  is  offered,  on  our  part, 
without  disputing  how  it  was  procured  on 
his.'  (Part  II.  Chap.  V.  §  vi.)  Surely  this 
is  plainly  deficient.  Surely  the  salvation  of 
Christ  proceeds  on  a  different  footing,  and 
includes  much  more  than  this.  Surely  the 
great  Sacrifice  of  the  cross  not  only  obtained 
for  the  sincere  believer,  that  his  '  repentance 
16* 


178  WILSON'S    ANALOGY. 

should  be  accepted  to  eternal  life,'  (a  phrase 
unscriptural  in  its  very  terms,)  not  only  put 
him  in  a  capacity  of  salvation,  not  only  pro- 
posed certain  conditions  to  be  performed  on 
his  part  —  all  which  places  the  stress  of  sal- 
vation upon  ourselves,  makes  the  reception 
and  application  of  it  to  depend  on  our  own 
efforts,  and  leaves  to  (5ur  Lord  merely  the 
office  of  removing  external  hindrances  af- 
fording us  some  aid  by  his  Spirit,  and  sup- 
plying deficiencies  —  but  purchased  also  sal- 
vation itself,  in  all  the  amplitude  of  that 
mighty  blessing ;  procured  pardon,  recon- 
ciliation, justification,  adoption,  acceptance, 
the  gift  of  the  Holy  Spirit,  and  the  promise 
of  everlasting  life.  Surely  salvation  brings 
men  from  darkness  unto  light,  reverses  the 
sentence  of  condemnation,  and  makes  them 
'  the  righteousness  of  God  in  Christ ;'  it  places 
them  under  a  new  covenant,  and  confers  the 
grace  necessary  for  '  repentance  towards  God, 
and  faith  towards  our  Lord  Jesus  Christ ;'  it 
puts  them  on  the  footing,  not  of  the  law,  but 
of  the  gospel,  not  of  works,  but  of  grace  ;  not 
of  obtaining  acceptance  for  their  repentance, 
but  of  receiving  '  the  gift  of  God,  which  is 


WILSON'S     ANALOGY.  1 79 

eternal  life.'  Let  Butler's  summary  of  the 
benefits  of  Christ's  death  be  compared  with 
such  summaries  as  the  Apostle  gives  :  —  *  We 
have  redemption  through  his  blood,  even  the 
forgiveness  of  sins' — '  By  grace  are  ye  saved, 
through  faith  ;  and  that  not  of  yourselves,  it 
is  the  gift  of  God  ;  not  of  works,  lest  any 
man  should  boast ;  for  w^e  are  his  workman- 
ship, created  in  Christ  Jesus  unto  good  works, 
which  God  hath  before  ordained,  that  we 
should  walk  in  them.' 

With  this  defective  view  of  the  fruits  of 
our  Lord's  Propitiation,  is  allied  a  corres- 
pondent defect  as  to  the  nature  and  impor- 
tance of  faith,  by  which  the  benefits  of  that 
propitiation  are  received  and  applied.  The 
tendency  of  some  of  Butler's  summary  state- 
ments, however  undesigned,  and  arising  per- 
haps, in  some  measure,  from  his  coldness  in 
pressing  the  particular  course  of  his  argu- 
ment, is  to  lead  the  reader  to  suppose  that 
the  effects  of  Christ's  redemption  are  enjoy- 
ed by  all  wdio  profess  the  Christian  religion, 
and  live  a  moral  life ;  that  is,  by  all  who 
have  that  general  belief  in  the  doctrine  of 
Christianity,  which   springs   from    education 


180  WILSON'S     ANALOGY. 

and  rational  conviction,  if  they  are  free  from 
gross  sin,  cultivate  virtue,  aiid  set  a  good 
example  to  others,  by  a  decent  reputable 
conduct.  All  these  things  are  indeed  inclu- 
ded in  the  acts  and  fruits  of  a  true  and  lively 
faith,  but  they  reach  not  those  peculiar  effects 
and  properties  of  it  which  prove  it  to  be  spir- 
itual and  salutary.  Faith  is  '  the  substance 
of  things  hoped  for,  and  the  evidence  of 
things  not  seen.'  It  is  a  secret,  cordial,  holy 
exercise  of  the  understanding  and  affections, 
in  receiving  God's  testimony  concerning 
Christ,  and  in  reposing  all  the  trust  and  con- 
fidence of  the  soul  on  the  merits  of  that  Sa- 
viour for  everlasting  life.  It  is  not  merely  a 
general,  cold,  historical  assent  to  certain 
truths ;  but  a  particular,  affectionate,  living, 
practical  belief  of  them,  on  the  authority  of 
God,  and  an  acting  fully  upon  them,  as  infi- 
nitely good  and  important.  It  is  not  simply 
a  notion,  a  creed,  an  established  hereditary 
sentiment ;  but  a  holy  principle,  springing 
from  a  personal  sense  of  our  lost  condition, 
and  apprehending  for  ourselves  the  blessings 
of  Christ,  and  relying  upon  them  for  everlast- 
ing salvation.     Faith  is  the  eye  which  looks 


WILSON'S    ANALOGY.  181 

to  Christ,  as  the  brazen  serpent  which  Moses 
raised  ;  it  is  the  foot  which  flies  to  Him,  as 
the  man-slayer  fled  to  the  city  of  refuge,  that 
he  might  escape  the  avenger  of  blood  ;  it  is 
the  hand  which  receives,   as  a  needy  beggar, 
the  inestimable  gift  of  God,  freely  offered  to 
him  ;  it  is  the  ear  which  hears,  with   eager 
solicitude,   the  voice  and  invitation  of  mercy, 
that  it  may  live  ;    it  is  the   appetite   which 
'  hungers  and  thirsts'  after  Christ,  and  feeds 
on  his  flesh   *  and   drinks  his  blood,'  that  it 
may  have   eternal  life.     Faith,  like  Noah, 
prepares  the   ark,   and  enters  it  for  rescue ;  . 
faith   builds  on   Christ  the  sure  foundation  ; 
faith  puts  on  Christ,  as  the  robe  of  righteous- 
ness, and  the  garment  of  salvation.     Accord- 
ingly, its   effects  correspond  with  its  divine 
origin,  and  the  matchless  benefits  it  receives. 
It  '  works  by  love,'  it  '  overcomes  the  world,' 
it  *  sees  Him  who  is  invisible,'  it  '  glories  in 
tribulation,'   it   *  purifies  the  heart,'  it  antici- 
pates heaven,  it   '  quenches  the  fiery  darts  of 
the  wicked  one,'  it  produces  uniform,  spiritu- 
al, cheerful,  willing  obedience.     Let  any  one 
read  what  the  Scriptures  assert  of  faith,  what 
they   ascribe  to  it,  and  the  earnestness  with 


182  WILSON'S     ANALOGY. 

which  they  enforce  its  necessity,  and  he  will 
be  convinced,  that  it  is  totally  different  from 
that  dead,  speculative  assent  to  the  Christian 
scheme,  which  is  often  confounded  with  it. 
Faith  includes,  besides  the  general  reception 
of  Christianity,  a  particular  conviction  of  our 
own  sins,  a  particular  apprehension  of  our 
own  lost  estate,  a  personal  application  for  our- 
selves of  the  offered  blessings  of  the  gospel, 
and  a  distinct  and  spiritual  reliance  for  our 
own  salvation,  on  the  death  and  merits  of  our 
Saviour  Christ ;  —  and  some  reference  should 
have  been  made  to  all  this  by  our  Author ; 
at  least,  no  expression,  however  brief,  should 
have  been  inconsistent  with  it. 

4.  All  main  defects  in  our  views  of  prac- 
tical Christianity  hang  together.  The  same 
kind  of  inadequate  statements,  therefore,  seem 
to  us  to  he  chargeable  on  our  author'' s  remarks 
on  the  doctrine  of  the  Holy  Ghost.  Indeed 
we  are  not  sure  if  serious  omissions  are  not 
to  be  found  here  —  more  serious  than  on 
most  of  the  preceding  topics.  Bishop  But- 
ler allows  indeed  distinctly,  that  the  Holy 
Spirit  is  our  Sanctifier,  and  that  the  recovery 
of  mankind   is  a  scheme   carried  on  by  the 


WILSON'S     ANALOGY.  183 

Son  and  Spirit  of  God.  He  speaks  fre- 
quently of  the  aid  which  the  Spirit,  affords  to 
good  men.  He  acknowledges  that  man  is  a 
depraved  creature,  and  wants  not  merely  to 
be  improved,  but  to  be  renewed  ;  and  he 
quotes  the  striking  text,  '  Except  a  man  be 
born  of  the  Spirit,  he  cannot  enter  into  the 
kingdom  of  God.'  We  would  wish  to  give 
the  full  benefit  of  these  admissions  in  favour 
of  the  Bishop,  and  against  what  we  are  about 
to  state.  Nor  do  we  doubt,  that  this  re- 
markable man  implored  the  operations  of  the 
Spirit,  in  his  own  case  ;  experienced  his  con- 
solations, and  ascribed  every  thing  to  his 
grace.  Still  we  conceive,  his  general  lan- 
guage in  his  Analogy,  on  this  fundamental 
subject,  does  not  come  up  to  the  Scriptural 
standard.  He  does  not  give  even  that  pro- 
minence to  it  which  he  does  to  the  mediation 
of  Christ.  He  speaks  of  the  Spirit  as  aid- 
ing, but  scarcely  at  all,  as  creating  anew  ;  he 
describes  his  assistances,  but  hardly  ever  his 
mighty  operations  in  changing  the  whole 
heart ;  he  talks  of  his  presence  with  good 
men,  but  seldom,  if  at  all,  of  his  regeneration 
and  conversion  of  the  wicked  ;  he  allows  co- 


184  WILSON'S     ANALOGY. 

operating,  but  not  preventing  grace  — at  least, 
not  clearly  and  distinctly,   as   the   Scriptures 
teach,  and  as  the  importance  of  the  case  re- 
quires :  he  dwells  on  the  help  of  the  Spirit, 
in  subduing  our  passions,  and  qualifying  us 
for  heaven,  but  passes  over  slightly  the  illu- 
minating influences  of  the  Spirit,  in   opening 
the  understanding,  and  his  transforming  pow- 
er, in   '  taking  away  the  heart  of  stone,   and 
giving  an  heart  of  flesh.'     We   read   little  or 
nothing   in   our   author  of  the  Holy    Spirit's 
work  in   awakening  men,   like  those  asleep  ;: 
quickening  them,   as  those  dead  in  sin  ;  de- 
livering  them  from   the  power  of  Satan,  as 
those  enslaved  ;  convincing  them  of  sin,   as 
those  ignorant  and  proud  ;  creating   in   them 
a  new  and  contrite  heart,   as  those  obdurate 
and   perverse ;  and  implanting  in  them  the 
first  seeds  of  repentance,  faith,  love,  and  obe- 
dience, as  those  needing  a  new  and  heavenly 
birth.     All  this  is  of  the  greatest  importance, 
because,  if  the  foundations  of  true  obedience 
are  not  laid  in  the   Scriptural  doctrine   of  an 
entire  renewal  of  the  fallen  heart,  the  subse- 
quent  building  must  be  slight  and  insecure. 
If  men  are  not  taught  the  necessity  of  a  new 


WILSON'S     ANALOGY.  185 

creation  in  Christ  Jesus,  in  consequence  of 
the  blindness  of  their  understanding,  as  well 
as  the  disorder  of  their  affections,  they  must, 
and  will  begin,  and  we  find,  in  fact,  they  do 
begin,  their  religion  in  a  proud,  self-depend- 
ent temper  ;  in  ignorance  of  their  own  wants, 
and  of  the  mighty  change  which  must  take 
place  in  them. 

The  illumination  of  the  Spirit  is  especially 
important  in  this  view.  It  is  a  doctrine  hu- 
miliating, indeed,  to  the  proud  reason  of  man, 
but  essential  to  any  real  knowledge  of  the 
Gospel  of  Christ.  Our  Lord  places  the  gift 
of  the  Spirit  at  the  very  entrance  of  the 
Christian  life,  and  directs  men  to  pray  for  it, 
as  the  key  and  summary  of  all  other  bless- 
ings, '  Ask  and  ye  shall  receive  ;  seek  and 
ye  shall  find  ;  knock  and  it  shall  be  opened 
to  you.  If  ye,  being  evil,  know  how  to  give 
good  gifts  unto  your  children,  how  much 
more  shall  your  Father  which  is  in  heaven, 
give  his  Holy  Spirit  to  them  that  ask  him  ?' 
It  might  have  pleased  God,  for  any  thing  we 
know,  to  have  given  us  a  revelation  so  framed 
as  to  be  intelligible  to  us  in  all  its  parts,  with- 
out further  aid  ;  or  it  might  have  pleased  him 
17 


186  WILSON'S    ANALOGY. 

to  have   made  the  understanding  of  it,  in  all 
its  parts,  plainly  above  our  powers  of  mind, 
and   capacities  of  comprehension.     In  either 
case  we  should  then  have  had  no  need  of  the 
illumination  of  the   Spirit ;  in  the   first,   be- 
cause the  revelation  would  have  been  wholly 
level  to  our  natural  powers ;  in  the  second, 
because  it  would  have  been  wholly  out  of  the 
reach  of  them.     But  it  has  pleased  God  to 
give  us  a  revelation,  containing  much  that  is 
plain,  in  its  history,  its  facts,  its  external  du- 
ties, its  sacraments,   its  morals;  and   much 
that  is  mysterious   and  incomprehensible,  in 
its  vast  scheme,  in  the  purpose  and  will  of  its 
divine   Author,  in  the  attributes  and  glory  of 
the   persons  of  the  Godhead,  in  the  miracu- 
lous conception  and  incarnation  of  our  Lord,  in 
the  wonders  of  the  cross,  and  the  operations 
of  grace.     And,  at  the  same  time,  much  also 
that  is  of  a  mixed  nature,  being  neither  so 
plain  as  to  be  level  to  our  unaided  understand- 
ing, nor  so  elevated  as  to  be  wholly  placed 
above  their  compass  and  capacity  ;  butrequir- 
ingthe  special  guidance  and  illumination  of  the 
Holy  Spirit,  to  be  rightly  apprehended  and 
employed  : — such  is  the  ruined  state  of  man, 


WILSON'S     ANALOGY.  187 

the  evil  of  sin,  the  nature  of  true  conversion 
to  God,  of  faith,  of  love,  of  peace,  of  joy,  of 
communion  with  God,  of  new  obedience;  ali, 
in  short,  that  regards  the  application  and  use 
of  truth.  These  tilings  cannot  be  understood 
by  man  in  his  natural  state,  but  must  be 
learned  by  the  teaching  of  the  Holy  Spirit. 
And  thus  the  plan  of  Christianity  is,  in  this 
view,  a  further  test  of  men's  characters. 
They  must  stoop  at  the  very  threshold,  and 
sue  for  a  heavenly  light,  and  take  other  mea- 
sures of  sin,  and  themselves,  and  God,  and 
repentance,  and  faith,  and  conversion,  and 
obedience,  than  nature  can  give,  or  they  will 
fatally  err.  The  ignorance  and  prejudices 
of  the  *  evil  heart  of  unbelief,'  will  infalHbly 
betray  them.  Either  no  sense  will  be  put 
on  the  parts  of  the  Scripture,  relating  to  these 
subjects,  or  a  forced,  low,  insufficient  sense 
which  evades,  and  explains  away,  instead  of 
implicitly  receiving,  the  real  meaning.  Not 
that  we  claim  an  illumination  of  the  Spirit 
which  supersedes  at  all  the  use  of  the  human 
faculties  in  studying  the  Bible,  or  requires  a 
new  sense  to  be  put  on  ordinary  language 
and  construction,  or  communicates  new  truths, 


188  WILSON'S     ANALOGY. 

not  already  revealed  in  the  written  word  of 
God  ;  or  encourages  or  warrants  enthusiasm 
and  human  fancies ;  or  intrenches  on  the 
miraculous  powers  conferred  on  the  apostles ; 
or  alters  the  rule  of  duty,  and  the  obligations 
of  man  to  obey  it ;  or  acts  in  a  way  of  force 
and  compulsion  inconsistent  with  our  reason- 
able and  accountable  nature.  What  we  main- 
tain, is  the  necessity  of  the  secret  and  imper- 
ceptible influence  of  the  Holy  Spirit  upon  the 
understanding,  sought  by  diligent  prayer,  and 
communicated  gradually,  in  the  use  of  ra- 
tional means  ;  by  which  the  mind  is  freed 
from  prejudice  and  aversion  against  truth, 
and  is  opened  to  receive  the  instructions  of 
the  wrhten  word  of  God,  in  their  full  and 
natural  signification  and  use. 

But  we  pause.  This  is  not  the  place  to 
enter  on  a  discussion  of  the  work  of  the 
Holy  Ghost  in  man's  sanctification.  We 
have  said  enough,  if  we  have  convinced  the 
theological  student  that  the  impression  which 
Butler  gives  of  this  subject  is  far  too  slight  and 
superficial.  Let  it  be  well  remembered,  that 
God  has  given  us  a  revelation  of  his  will, 
with  the   additional  promise  of  his  Spirit,  to 


WILSON'S     ANALOGY.  189 

make  it  effectual  to  its  high  purposes.  The 
light  of  heaven  is  not  more  necessary  to  our 
discernment  of  natural  objects  and  beauties, 
than'  the  light  of  the  Spirit  to  our  discern- 
ment of  spiritual  objects  and  fitnesses.  The 
characteristic  of  the  New  Dispensation,  is 
the  promise  of  the  Spirit.  And  with  this 
persuasion,  we  cannot  dissemble  our  fears, 
that  the  language  of  Bishop  Butler  may  lead 
to  dangerous  mistakes. 

5.  But,  in  truth,  all  these  deficiencies,  if 
we  are  right  in  our  judgment  about  them, 
spring  from  an  inadequate  view  of  the  fallen 
state  of  man.  We  know  the  controversies  on 
this  mysterious  subject.  We  allow  that  state- 
ments have  too  often  been  made,  which  go 
to  annihilate  man's  moral  nature,  and  his 
capacity  of  restoration  ;  which  weaken  his 
responsibility  and  unnerve  the  exhonations 
and  invitations  which  the  Scriptures  address 
to  him  ;  which  extinguish  the  faint  light  of 
natural  conscience,  and  repress  effort  and 
watchfulness.  But  we  cannot  but  know,  at 
the  same  time,  that  the  errors  on  the  side  of 
extenuating  and  lessening  the  Scriptural  ac- 
count of  man's  spiritual  state  since  the  fail, 
17* 


190  WILSON'S     ANALOGY, 

are  equally  dangerous,  and  more  prevalent. 
We  cannot  therefore  conceal  our  conviction, 
that  Butler's  view  of  human  depravity  does 
not  fully  meet  the  truth  of  the  case,  as  deline- 
ated in  the  inspired  writings,  and  confirmed 
by  uniform  experience.  He  speaks,  we  al- 
low, occasionally  of  men  ^  having  corrupted 
their  natures,'  having  lost  their  '  original  rec- 
titude,' and  as  having  permitted  '  their  pas- 
sions to  become  excessive  by  repeated  viola- 
tions of  their  inward  constitution.'  He  avows 
that  mankind  is  in  'a  state  of  degradation, 
however  difficult  it  may  be  to  account  for  it ; 
and  that  the  crime  of  our  first  parents  was 
the  occasion  of  our  being  placed  in  a  more 
disadvantageous  condition.'  Yet,  notwith- 
standing these  expressions,  the  sincerity  and 
importance  of  which,  so  far  as  they  go,  we 
do  not  for  a  moment  call  in  question,  he- 
dwells,  in  the  course  of  his  work,  so  copious- 
ly on  man's  powers  and  capacities — on  his 
'favouring  virtue'  —  on  his  'having  within 
him  the  principle  of  amendment' — on  'its 
being  in  his  own  power  to  take  the  path  of 
life' — on  '  virtue  being  agreeable  to  his  na- 
ture'—  on  'vice  never   being  chosen  for  its 


WILSON'S    a'nalogy.  191 

own  sake  ;'  that  we  cannot  but  consider  the 
result  as  dangerous.  If  these  expressions 
were  qualified,  as  they  are  in  Scripture,  by 
other  and  explanatory  statements,  the  danger 
would  be  less;  but  standing  as  they  do,  they 
convey  the  idea,  that  man  is  not  that  incon- 
sistent, weak,  corrupt,  perverse,  depraved, 
impotent  creature  which  the  Word  of  God 
teaches  us  he  is.  The  consequence  of  slight 
impressions  of  this  great  truth  infallibly  is,  that 
men,  not  being  duly  instructed  in  their  real 
state  before  God,  cannot  feel  that  humility, 
nor  exercise  that  penitence,  nor  sue  for  that 
renewal,  which  all  depend  on  the  primary 
fact  of  a  total  moral  ruin  ;  and  which  form 
the  adaptation  between  the  real  grace  of  the 
Gospel,  and  the  actual  wants  of  man.  Thus 
all  the  great  ends  of  Christianity  are  missed, 
and  inferior  benefits  only  are  derived  from  it. 
Neither  conversion  on  the  one  hand,  nor  real 
obedience  to  God  on  the  other,  can  be  at- 
tained ;  and  the  arch,  deprived  of  its  key- 
stone, as  it  were,  loses  both  its  beauty  and 
its  strength. 

The  scriptural  account  of  man  is,  that  '  he 
is   born   in   sin  and  shapen  in  iniquity' — that 


192  WILSON'S    ANALOGY. 

'  in  him  dwelleth  no  good  thing' — that  '  his 
heart  is  deceitful  above  all  things,  and  despe- 
rately wicked' — that  'the  very  imaginations 
of  the  thoughts  of  his  heart  are  only  evil  con- 
tinually'— that  *  he  cannot,  of  himself,  think 
any  thing  that  is  good' — that  '  he  is  dead  in 
trespasses  and  sins' — that  'he  is  by  nature  a 
child  of  wrath,' — lost,  enslaved,  miserable, 
ignorant,  corrupt;  —  his  heart  'at  enmity 
with  God' — his  passions  and  affections  set  on 
*  divers  lusts  and  pleasures' — his  whole  moral 
nature  '  alienated  from  the  life  of  God.'  This 
strong  language  is  not  contradictory  to  what 
the  Scriptures,  from  which  it  is  taken,  teach 
of  man's  responsibility — his  remaining  sense 
of  right  and  wrong  —  his  conscience  —  his 
fears  of  judgment  —  his  duty  and  his  obliga- 
tions ;  but  it  plainly  instructs  us,  that  these 
relics  and  fragments  of  a  former  rectitude, 
are  relics  and  fragments,  and  nothing  more ; 
and  that  as  to  any  effective  love  of  holiness 
— as  to  any  real  return  to  God  —  as  to  any 
positive  efforts  to  recover  or  restore  himself, 
he  can  do  nothing,  except  as  God  '  worketh 
in  him  to  will  and  to  do  of  his  good  pleasure.' 
The  edifice  is  decayed  throughout ;  it  must 


WILSON'S    ANALOGY.  193 

be  taken  down  and  re-erected  by  the  Divine 
Architect.  The  leprosy  has  infected  every 
part ;  it  must  be  levelled  with  the  ground 
and  built  anew.  Let  this  fundamental  doc- 
trine be  understood,  and  produce  its  due 
effects,  and  all  will  be  easy  and  intelligible 
in  the  Christian  scheme  of  redemption  ;  every 
thing  will  occupy  its  due  place.  The  apos- 
tacy  and  fall  of  man  will  prepare  for  salva- 
tion by  grace  —  for  a  free  justification  by  the 
merits  of  Christ — for  an  entire  renovation  by 
the  blessed  Spirit — for  a  sincere  and  unre- 
served obedience.  And  not  only  for  obedi- 
ence, but  for  love  to  God  and  man  —  cheer- 
ful dedication  to  the  service  of  Christ  —  a 
temper  of  compassion  and  kindness  towards 
others  —  a  distinterested,  amiable,  and  active 
benevolence  —  a  zeal  for  the  glory  of  God, 
and  the  good  of  men,  and  a  watchfulness 
over  the  first  risings  of  sinful  passions  and 
appetites.  All  this  will  be  connected  with  a 
'  peace  of  God  which  passeth  understanding' 
—  'joy  in  the  Holy  Ghost'  —  'patience  in 
tribulation' — delight  in  prayer,  meditation, 
and  the  contemplation  of  God  and  heaven — 
a  sense  of  happiness  and  tranquillity,  in  spi- 


194  WILSON'S    ANALOGY. 

ritual  things  —  a  moderation  as  to  all  earthly- 
concerns,  and  a  victory  over  the  applause 
and  frown  of  the  world. 

6.  For  this  is  the  next  thing  we  shall  pre- 
sume to  mention,  as  defective  in  the  allusions 
and  statements  of  our  Author, —  his  standard 
of  the  effects  of  Christianity,  in  the  holy,  hap- 
py  lives  of  real  Christians,  is  far  too  low.  It 
could  not  indeed  be  otherwise.  The  spiritual 
life  is  a  whole.  If  the  glory  of  the  Saviour, 
and  the  operations  of  his  Spirit,  and  the  total 
ruin  of  man,  as  requiring  both,  are  not  first 
understood,  it  is  impossible  that  the  blessed 
fruits  of  all  this,  in  the  new  life  and  happi- 
ness of  the  renovated,  pardoned,  and  sancti- 
fied heart,  should  be  produced.  There  is, 
however,  such  a  thing  as  *  the  love  of  Christ 
constraining  a  man  to  live  no  longer  to  him- 
self, but  to  Him  that  died  for  him  and  rose 
again  ;'  there  is  such  a  thing  as  the  inward 
experience  of  the  grace  of  Christianity — 
there  is  such  a  thing  as  a  holy,  happy,  spiritual 
life,  which  differs  as  much  from  a  merely  ra- 
tional and  moral  one,  as  the  rational  life  differs 
from  the  animal,  and  the  animal  from  the 
vegetable.     Not  to  have  seized  this  idea,  is 


WILSON'S    ANALOGY.       '  195 

to  have  missed  one  peculiar  feature  of  true 
Christianity. 

7.  In  short,  the  whole  of  what  we  would 
advance  amounts  to  this,  the  standard  of 
Christianity,  as  applied  to  the  heart  and  life 
of  man,  which  the  readers  of  Butler  woiddform 
from  his  general  language,  is  far  below  what 
we  conceive  to  be  the  standard  of  the  Sacred 
Scriptures.  In  our  view  of  the  scriptural 
standard,  we  may  be  wrong  ;  but  we  think 
every  reader  will  perceive  that  the  several 
points  on  which  we  have  offered  remarks, 
hang  together.  If  the  view  we  take  of  the 
extent  of  the  fall  be  in  the  main  correct,  then 
the  view  of  justification,  of  the  grace  of  the 
Gospel,  of  faith,  of  the  work  of  the  Holy 
Ghost,  of  the  peace  and  consolation  of  the 
Christian's  heart,  and  of  the  zeal  and  spiritu- 
ality of  his  obedience,  are  probably  correct 
also.  They  are  links  of  one  chain.  The 
connection  is  indispensable.  They  rise  or 
fall  together. —  All  we  entreat  of  the  reader, 
is  an  impartial  examination  of  the  entire  ques- 
tion. We  beg  only  that  it  may  not  be  deter- 
mined by  matters  irrelevant — by  fashion, 
prejudice,   the   spirit  of  party,  temporal  and 


196  WILSON'S    ANALOGY. 

subordinate  interests.  We  beg  only  that  the 
introduction  of  tenets  which  we  do  not  hold, 
or  of  consequences  which  we  abhor,  may  not 
be  mixed  up  with  the  discussion.  The  sim- 
ple question  is,  Is  the  system  which  the  lan- 
guage we  have  been  condemning  seems  to 
favor,  or  the  system  which  we  have  suggest- 
ed in  its  stead,  the  true  system  of  the  New 
Testament  ?  Which  comes  nearest  to  the 
Bible  ?  Which  has  the  apparent  sanction  of 
the  inspired  oracles  of  God  ?  Which  suits 
the  expressions  and  sentiments  of  the  sacred 
writers  in  all  their  parts  ?  Which  takes  in 
naturally  and  without  effort,  not  only  the  his- 
torical parts  of  the  Bible,  not  only  the  moral, 
not  only  the  prophetical,  not  only  the  devo- 
tional—  for  there  is  here  no  dispute — but  the 
doctrinal  and  experimental  ?  It  is  no  suffi- 
cient proof  of  the  truth  of  the  system  we  are 
opposing,  that  parts  of  it  agree  with  the  Scrip- 
tures ;  for  it  could  not  be  otherwise.  It 
would  not  be  a  convincing  proof  of  it,  even 
if  the  whole  of  its  detached  parts  were  to  be 
found  separately  in  that  perfect  code.  The 
question  is,  does  it  take*  in  all  that  Scrip- 
ture teaches,  on  the  several  subjects ;  does 


WILSON'S     ANALOGY.  197 

it  adopt  in  their  obvious  and  unadulterated 
meaning,  all  the  language  and  statements  of 
the  Bible  on  the  fall  of  man,  on  justification, 
and  on  the  other  points  in  controversy  ?  And 
here  we  boldly  and  fearlessly  appeal  to  facts. 
Those  who  preach  and  write  in  the  temper 
and  on  the  scheme  which  we  are  opposing, 
do  not  use  naturally  and  habitually  the  lan- 
guage of  St.  Paul  and  the  other  Apostles. 
This  language  does  not  suit  and  fall  in  with 
their  system,  does  not  express  what  they 
mean  ;  and,  therefore,  except  when  compel- 
led by  circumstances,  their  theological  scheme 
avoids  the  Scriptural  phraseology,  and  is 
formed  in  a  different  school.  Our  objection 
to  Bishop  Butler's  language,  is,  that  it  is  not 
Scriptural.  He  substitutes  weaker  and  more 
ambiguous  expressions.  He  lowers  every 
thing.  This  one  point  goes  far  to  decide  the 
question  with  any  candid  mind.  The  sys- 
tem which  admits  with  ease,  and  reposes 
upon,  the  very  language  and  sentiments  of 
the  inspired  writers  in  all  their  instructions 
and  exhortations,  must,  in  all  probability,  be 
the  nearest  to  the  truth.  It  is  thus  men 
judge  in  every  similar  case.  And  it  is  to  be 
18 


198  WILSON'S    ANALOGY. 

remember,  thai  the  higher  and  more  spi- 
ritual system  of  Christianity,  takes  in  and  em- 
braces the  lower  one ;  whilst  this  lower  one 
rises  not  to  the  other,  and  thus  reaches  not 
the  extent  and  end  of  the  Divine  Revelation. 
Again,  we  appeal  to  the  hearts  and  conscien- 
ces, to  the  trials  and  conflicts,  to  the  feelings 
and  wants  of  the  most  devout  and  sincere 
Christians,  and  we  ask  which  view  of  truth 
comes  nearest  to  their  cases,  their  necessities, 
their  indigence  ?  Which  view  of  the  state 
of  man  is  best  descriptive  of  their  own  state  ? 
Which  view  of  the  scheme  of  pardon  most 
adequately  supplies  their  importunate  need  ? 
Which  view  of  the  doctrines  of  the  Holy 
Ghost  affords  the  mighty  aid  which  they  are 
conscious  they  require  ?  Which  view  of  the 
grace  of  Christianity  corresponds  most  ex- 
actly with  their  extreme  misery  ?  Which 
view  of  the  spiritual  obedience  and  love  of 
the  Christian  life  is  most  closely  allied  to  the 
object  at  which  they  aim  ?  But  we  will  not 
press  these  questions.  The  confessions  of 
the  very  best  and  most  holy  men,  are  the 
liveliest  comment  on  the  language  of  the 
divine  writers.    And  the  misgivings  and  peni- 


WILSON'S    ANALOGY.  199 

tential  acknowledgments,  as  death  and  eter- 
nity approach,  of  many,  who  during  life, 
espoused  the  lower  interpretation,  speak  loud- 
ly enough  on  this  subject. 

We  rather  go  on  to  ask  this  question — 
Which  system  of  divinity  produces  in  the 
largest  measure  those  fruits  and  effects,  which 
are  ascribed  to  the  Gospel  in  the  New  Tes- 
tament ?  Now  it  will  be  conceded  on  all 
hands,  that  '  by  their  fruits  we  are  to  know' 
the  true  teachers,  and  distinguish  them  from 
the  false.  Does,  then,  the  lowering  doctrines 
of  modern  times  on  the  fall  and  ruin  of  man, 
and  the  redemption  and  grace  of  Christ,  and 
the  kindred  topics,  awaken  the  souls  of  sin- 
ners, reclaim  the  ungodly,  arouse  the  care- 
less, revive  religion  where  it  has  decayed, 
and  preserve  it  where  it  flourishes  ?  Does 
it  not,  on  the  contrary,  first  leave  those  who 
preach  it  cold  and  inactive,  and  then  fall 
without  efficacy  on  the  ears  of  the  hearers  ? 
Does  it  not  prove  insufficient  for  converting 
the  heart,  turning  it  from  the  power  of  sin, 
and  raising  it  to  the  love  and  obedience  of 
God  ?  Does  it  not  fail  of  comforting  the 
afflicted  conscience,  and  inspiring  a  hope  of 


200  WILSON»S    ANALOGY. 

heaven  ?  Does  it  not  stop  short  of  all  the 
mighty  ends  which  primitive  Christianity  pro- 
duced ?  And  is  there  not  a  constant  tenden- 
cy in  it  to  deteriorate  and  sink  lower  and 
lower,  till  the  grace  of  the  gospel  is  almost 
excluded,  and  little  remains  beyond  a  tame 
morality  and  an  external  form  of  religion  ? 
And  does  not  the  decay  of  spiritual  religion 
go  on,  till,  by  the  mercy  of  God,  a  revival  of 
the  great  doctrines  of  salvation  by  grace  in 
the  plain  language  and  spirit  of  the  Scrip- 
tures, lakes  place,  and  recalls  man  to  the 
true  standard  of  faith  and  practice  ? 

The  fact  plainly  is,  as  these  inquiries  are 
designed  to  describe  it.  On  the  contrary, 
the  simple  preaching  of '  Christ  crucified,'  is 
still  the  *  power  of  God  and  the  wisdom  of 
God.'  Wherever  the  high  standard  of  really 
evangelical  truth  is  raised,  and  the  Saviour 
is  preached  to  a  lost  world,  and  the  regene- 
rating and  sanctifying  operations  of  the  Spirit 
are  avowed,  and  the  full  consolation  and  joy 
of  faith  expounded,  and  the  elevated  rule  of 
Christian  morals  sustained ;  there,  under 
whatever  incidental  defects  or  disadvantages, 
the  effects  of  conversion,  love,  and  obedience 


WILSON'S    ANALOGY.  201 

are  copiously  produced  ;  man  is  indeed  turn- 
ed from  sin  unto  God,  the  breast  of  the  rebel 
is  subdued  and  softened,  his  whole  character 
is  changed,  and  the  seal  of  God  is  impressed 
upon  the  declaration  of  his  own  truth,  by  the 
displays  of  his  own  efficient  grace  and  mercy. 
It  strongly  confirms  the  conclusion  we  thus 
come  to,  to  consider  that  the  Universal  Church 
of  Christ  has  held  these  great  truths  which 
are  now  so  much  opposed.  Look  to  the 
early  Fathers  of  the  Church,  and  you  find 
the  doctrines  of  man's  total  apostacy,  and  his 
salvation  by  grace  only,  to  be  the  life  of  all 
their  instructions.  As  those  mighty  truths 
were  corrupted  by  human  philosophy,  or 
overwhelmed  by  superstition,  the  power  of 
religion  sunk,  her  glory  in  the  conversion  of 
men  was  lost,  and  she  fell  back  into  a  cold 
controversial  spirit,  which  brought  on  the 
ages  of  darkness  and  spiritual  tyranny.  What, 
we  ask,  was  the  doctrine  of  Cyprian  in  the 
third  century,  of  Ambrose  in  the  fourth,  and 
Augustine  in  the  fifth  ?  What  gave  life  to 
their  exhortations,  and  influence  to  their  la- 
bours ?  Was  it  not  the  pure  evangelical  light, 
which,  notwithstanding  many  subordinate  er- 
18* 


202  WILSON'S    ANALOGY. 

rors  and  much  superstition,  shone  forth  in 
their  laborious  discourses  and  writings?  Even 
to  the  time  of  Bernard,  the  last  of  the  Fa- 
thers, the  name  and  grace  of  Christ  in  the 
full  efficacy  of  his  mercy,  pervaded  the  the- 
ology, and  sanctified  the  hearts  of  them.  It 
was  only  as  this  healing  doctrine  was  utterly 
lost  under  the  accumulation  of  superstition 
and  idolatry,  that  the  melancholy  desertion 
and  apostacy  of  the  visible  Church  in  the 
West,  took  place.  In  the  midst  of  this  thick 
darkness,  however,  it  was  the  same  truth  of 
grace  which  preserved,  among  the  Albigenses 
and  Waldenses,  the  life  and  influence  of  the 
Gospel.  And  at  the  Reformation,  what  was 
it  which  Luther,  and  Melancthon,  and  Cran- 
mer,  and  Zuingle,  and  Calvin,  and  Beza,  and 
Knox  taught  ?  Did  they  not  revive  the  old 
Scriptural  doctrines  of  original  sin,  justifica- 
tion by  faith,  salvation  by  grace,  regeneration 
and  communion  with  God  by  the  Holy  Spirit, 
and  spiritual  obedience,  as  the  fruit  of  all  this 
in  the  temper  and  life  ?  Some  of  these 
truths,  indeed,  were  held  in  a  general  and 
loose  manner  by  the  church  of  Rome,  but 
they  were  enervated  by  distinctions  and  re- 


WILSON'S     ANALOGY.  203 

finements,  and  overwhelmed  by  superstitious 
usages  and  rites.  The  reformers  boldly  ap- 
pealed from  the  erroneous  opinions  of  men, 
to  the  infallible  word  of  God.  They  set 
forth  the  ruin  of  the  fall  in  all  its  extent,  they 
insisted  on  the  preventing  grace  of  the  Spirit, 
as  necessary  to  all  true  repentance,  they  glo- 
ried only  in  the  cross  of  the  Lord  Jesus 
Christ,  and  in  justification  by  his  merits  ;  they 
called  men  off  from  works  of  external  morti- 
fication and  unauthorized  penance,  to  the 
good  deeds,  and  virtuous  habits,  and  divine 
principles  taught  by  the  sacred  writers.  And 
what  was  the  effect  ?  In  most  of  the^nations 
of  Europe,  thousands  and  thousands  were 
really  converted  to  the  service  and  love  of 
God.  The  reformed  doctrines  spread  with 
the  rapidity  of  lightning ;  a  pure  form  of 
Christianity  was  established  in  many  states, 
and  the  Papacy  was  shaken  to  its  base. 

Let  any  one  impartially  read  the  Confes- 
sions and  Articles  of  the  Reformed  churches, 
and  those  of  our  own  church  amongst  the 
very  first ;  and  he  will  see  that  the  high  stand- 
ard of  sentiment  and  practice  which  we  es- 
pouse, was  universally  maintained.     What  is 


204  WILSON'S    ANALOGY. 

the  language  of  these  noble  documents  ?  Does 
it  resemble  the  enfeebled  and  dubious  strain 
of  modern  theology  ;  or  does  it  not  rather 
take  the  plain  and  strong  ground  of  the  an- 
cient doctrine  of  the  entire  apostacy  of  man, 
and  the  efficacious  grace  of  God  ?  And  in 
all  the  Protestant  churches  since  the  Refor- 
mation, mark  the  progress  or  decline  of  real 
piety  and  holiness,  and  you  will  find  them 
uniformly  to  bear  a  relation  to  the  pure  doc- 
trines of  grace  upheld  or  denied.  Where 
these  doctrines  have  flourished,  the  presence 
and  mercy  of  God  in  the  conversion  of  men 
has  attested  the  truth  :  where  a  decay  has 
taken  place,  and  human  morals,  or  a  low 
system  of  divinity,  has  usurped  the  place  of 
the  unadulterated  gospel,  every  thing  has 
fallen  in  proportion  —  men  have  remained 
dead  and  unmoved  in  their  sins ;  the  form 
has  extinguished  the  power  of  godliness; 
cold  and  proud  pretensions  to  orthodoxy  have 
been  united  with  a  worldly  life  ;  the  clergy 
have  deserted  the  lofty  function  of  being  her- 
alds of  salvation  and  examples  to  their  peo- 
ple, and  have  been  lost  in  secular  politics,  in 
human  attachments  to  an  established  creed, 


WILSON'S    ANALOGY.  205 

and  angry  controversies  with  those  who  point 
out  to  them  '  a  more  excellent  way.'  Thus 
things  have  grown  worse  and  worse,  till  God 
has  granted  a  revival,  by  the  secret  guidance 
of  his  Spirit.  Then  the  old  and  forgotten 
tenets  of  human  guilt  and  impotency,  and 
divine  mercy  and  power,  have  been  raised 
up  again  as  from  the  grave,  the  old  standard 
of  truth  again  erected  ;  public  opinion  has 
been  gradually  changed  ;  the  former  state  of 
decline  admitted  and  deplored ;  and  the 
wonted  efficacy  of  Christian  doctrine  seen 
once  more,  in  its  proper  fruits  of  conversion, 
holiness,  and  love. 

But  we  are  indulging  ourselves  in  reflec- 
tions which  carry  us  too  far  from  our  imme- 
diate design.  The  Analogy  is  a  Treatise  of 
Evidences,  and  could  only  be  expected  to 
allude  generally  to  these  momentous  topics. 
We  would  not  assume  the  truth  of  the  even- 
gelical  system  of  which  we  speak.  We  in- 
vite only  to  inquiry ;  we  appeal  boldly  to 
every  kind  of  testimony  which  such  a  case 
admits ;  and  we  leave  the  result  with  confi- 
dence to  the  judgment  of  every  unbiassed 
and   enlightened    theological    student.     One 


206  WILSON'S     ANALOGY. 

reason  of  our  venturing  to  dwell  on  these 
topics  is  the  well-fixed  persuasion,  that  our 
writers  on  Evidences  have  grievously  mista- 
ken their  own  duty  as  advocates  of  Chris- 
tianity, as  well  as  the  interests  of  truth  and 
religion  generally,  in  not  presenting  the  fair 
and  adequate  account  of  the  doctrines  and 
morals  of  the  Gospel.  We  do  not  mean  that 
they  should  involve  themselves  in  contro- 
versy, nor  even  enter  on  the  details  of  Chris- 
tian doctrines  and  morals.  Let  them  keep 
to  their  own  province,  the  defence  and  estab- 
lishment of  Christianity  generally  ;  but  let 
the  references  to  the  contents  and  tenor  of 
that  religion  be,  so  far  as  they  go,  just  and 
complete.  Let  the  little  they  do  say,  be  ac- 
curate. Let  what  is  given  to  their  readers 
convey  an  idea  of  what  the  spirit  and  design 
of  the  whole  system  is.  Let  the  parts  touch- 
ed on,  connect  naturally  with  all  the  rest 
which  are  not  specifically  treated.  This  con- 
duct becomes  the  magnitude  and  importance 
of  the  subject.  It  prepares  the  reader  of 
evidences  to  submit  to  the  yoke  of  Christ. 
It  exhibits  religion  attractive,  efficacious,  en- 
tire.    It  meets  the  feelings  and  wants  of  the 


WILSON'S    AxNALOGY.  207 

sincere  and  humble  inquirer.  It  shuts  out  a 
thousand  misapprehensions  and  errors.  It 
insures  the  blessing  of  God  in  a  larger  mea- 
sure, upon  the  triumphant  evidences  of  our 
faith.  It  is  the  most  simple,  upright,  straight 
forward  course.* 

Still  we  are  far,  very  far  from  undervalu- 
ing the  labours  of  the  Apologists  and  De- 
fenders of  Christianity.  They  have  perform- 
ed excellent  service.  Their  acuteness  and 
skill,  their  penetrating  observation,  their  inde- 
fatigable researches,  the  force  of  iheir  reason- 
ings, and  the  depth  of  their  knowledge,  have 
deserved  highly  of  the  sacred  cause.  The 
External  Evidences  have  naturally  been  most 
adequately  unfolded,  because  the  interior 
virtues  and  properties  of  the  Christian  scheme 
came  less  within  their  scope.  But  we  ad- 
here, notwithstanding,  to  our  conviction,  that 
all  the  summaries  of  the  revealed  doctrines, 
which  even  the  argument  from  external  evi- 


*  We  cannot  here  withhold  our  tribute  of  admira- 
tion from  the  work  of  Mr.  Sumner  on  the  '  Evidence 
of  Christianity,  as  derived  from  its  reception,  and  from 
the  nature  of  its  doctrine.'  This  masterly  treatise 
forms  an  era  in  the  history  of  writings  in  defence  of 
our  faith. 


208  WILSON'S     ANALOGY. 

dences  require,  should  be  a  part  and  parcel, 
as  it  were,  of  the  entire  possession,  should 
resemble  the  apostolic  examples,  and  be  ex- 
pressed as  nearly  as  possible  in  the  apostolic 
language.  We  do  not  stop  to  say  how  much 
more  this  should  be  the  case  in  Treatises  on 
the  Internal  Evidences.  We  rather  go  on 
to  observe,  that  in  the  case  immediately  be- 
fore us,  the  argument  from  Analogy,  a  simi- 
lar fidelity  to  the  full  demands  of  the  Chris- 
tian scheme,  would  have  had  the  very  best 
effect.  That  we  do  not  depreciate  the  tal- 
ents and  labours  of  Bishop  Butler,  must  have 
been  obvious  to  every  reader  of  these  pages. 
We  have  even  expressed  the  hope,  the  ra- 
tional hope,  springing  from  a  judgment  of 
charity,  that  in  his  own  mind  he  followed  the 
true  doctrine,  and  that  he  was  far  from  in- 
tending to  produce  those  consequences  to 
which  his  language  may  lead.  We  have 
also  fully  admitted  his  correct  and  powerful 
defence  of  the  scheme  of  Christianity  to  a 
certain  extent.  It  is  this  very  thing  which 
makes  us  the  more  regret,  that  he  had  not 
carried  his  views  on,  and  given  a  more  full 
and  accurate  idea,  so  far  as  his  plan  of  argu- 


WILSON'S     ANALOGY.  209 

ment  allowed,  of  all  the  efficacy  and  consola- 
tion of  the  gospel.     His  work  is  cold.     He 
seems  rather  like  a  man  forced  to  be  a  Chris- 
tian, than  one  rejoicing  in  its  blessings.  .  It  is 
impossible   to  calculate  the  additional  good 
which  the  Analogy  w^ould  have  effected,  if  its 
unnumbered    readers    had     been    instructed 
more  adequately  by  it  in  the  spiritual   death 
and  ruin  of  man  in  all  his  powers  by  the  fall, 
in  the  inestimable  constitution  of  special  grace 
established   by  the   gospel,  in  the  gratuitous 
justification   of  the  sincere    believer    in    the 
sacrifice  of  Christ,  in  the  divine  nature   and 
properties  of  true  faith,  in  the  mighty  opera- 
tions of  the  Holy  Ghost  in   illuminating   and 
sanctifying   man,  and  in  the  consolation  and 
universal  obedience   which   are  the  fruits  of 
faith.     Probably  there  is  no   student  in  di- 
vinity, during  the  last  half  century  or  more, 
who  has   not  read,  and  read  with  admiration 
and  profit,  this  astonishing  work.    How  many 
of  these  have  been  confirmed  in  a  defective 
theology,  strengthened  in    prejudices  against 
truth,   and  persuaded  to  adopt  a  low  system 
of  doctrine  in  the  instruction  of  others,  from 
the   incidental  language,  and  hazardous  ex- 
19 


210  WILSON'S    ANALOGY. 

pressions  which  occur  in  it !  But  so  it  is. 
There  are  in  human  life  few  things  complete. 
What  we  meet  with  in  one  writer,  we  miss 
in  another.  The  union  of  rare  and  exquisite 
talent  with  the  highest  tone  of  sacred  feeling 
and  doctrine,  was  perhaps  rarely  ever  witnes- 
sed as  it  was  in  Pascal.  And  the  good 
which  his  masterly  work,  though  posthumous, 
and  the  writing  of  a  Roman  Catholic,  has 
produced,  has  been  correspondent  both  in  ex- 
tent and  in  quality.  The  unexampled  effects 
of  his  '  Thoughts  on  Religion,'  attest  the  soli- 
dity of  the  main  points  to  which  we  are  now  ad- 
verting. Pascal  surpasses  all  other  writers  on 
Evidences,  because  he  conjoins  the  most 
lively  and  acute  genius,  and  the  finest  powers 
of  reasoning,  with  the  full  admission  of  the 
great  fundamental  tenets  of  the  Christianity 
which  he  defends.  The  single  doctrine  of 
the  entire  corruption  of  man  by  the  fall,  sheds 
a  light  on  all  his  arguments,  and  meets  the 
state  and  feelings  of  every  pious  reader,  whilst 
it  tends  to  instruct  those  who  are  as  yet  un- 
acquainted with  this  most  important  truth.  It 
is  thus  that  Pascal's  great  work,  though  not 
free  from  many  of  the  errors  of  his  churchy 


WILSON'S    ANALOGY.  211 

remains  unrivalled  in  its  class.  And  the  work 
of  Bishop  Butler  would  have  been  little  infe- 
rior to  it,  if  it  had  united,  with  its  profound 
and  just  views  of  the  order  of  God  in  his 
natural  government,  and  the  correspondence 
of  his  moral  and  religious  order  in  revelation, 
the  full  view  of  human  depravity  and  of  di- 
vine grace,  which  that  revelation  opened  be- 
fore him.  It  is  impossible  not  to  see  with 
what  ease  a  writer  who  has  proceeded  so  far, 
and  conducted  us  so  securely  to  a  certain 
point,  would  have  gone  on  in  the  course  he 
was  pursuing,  till  he  had  embraced  the  vast 
compass  of  experimental  and  practical  reli- 
gion, and  had  thus  left  behind  him  a  monu- 
ment, not  only  of  triumph  over  objections 
against  the  general  scheme  of  Christianity, 
but  of  victory  over  those  prejudices,  and  that 
tame  acquiescence  which  too  often  obscure 
the  real  doctrine  of  our  recovery,  as  we  have 
ventured  to  delineate  it. 

8.  For  this  is  the  last  topic  on  which  we 
shall  presume  to  offer  any  remarks.  We 
observe,  therefore,  that  the  very  same  argu- 
ments from  the  analogy  of  nature  which  silence 
the  objections  raised  against   Christianity,  as 


212  WILSON'S    ANALOGY. 

expounded  by  our  author  in  a  very  mitigated 
sense,  would  have  served  to  meet  the  objections 
raised  against  it,  in  its  full  Scriptural  extent. 
I.  For  instance,  the  doctrine  of  the  fall 
of  our  nature  might  have  been  defended  in 
its  genuine  form,  quite  as  triumphantly  as  it 
now  is.  The  following  is  the  conclusion  of 
Butler's  argument : — '  Whoever  considers  all 
these,  and  some  other  obvious  things,  will 
think  he  has  little  reason  to  object  against  the 
Scripture  account,  that  mankind  is  in  a  state 
of  degradation  ;  against  this  being  the  fact, 
how  difficult  soever  he  may  think  it  to  ac- 
count for,  or  even  to  form  a  distinct  concep- 
tion of  the  occasion  and  circumstances  of  it. 
But  that  the  crime  of  our  first  parents  was 
the  occasion  of  our  being  placed  in  a  more 
disadvantageous  condition,  is  a  thing  through- 
out, and  particularly  analogous  to  what  we 
see  in  the  daily  course  of  natural  Providence.' 
Part  II.  c.  V.  sec.  5.  Surely,  if  the  expres- 
sions used  by  the  inspired  writers  were  sub- 
stituted for  the  defective  ones  of  this  passage, 
the  argument  would  hold  equally  good.  Nay, 
it  would  have  more  force,  from  more  exactly 
corresponding   with  the   facts  of  the  case. 


WILSON'S     ANALOGY.  213 

For  men,  alas  !  are  not  merely  in  *  a  state  of 
degradation'  but  of  alienation  from  the  life  of 
God,  through  the  ignorance  that  is  in  them, 
because  of  the  blindness  of  their  hearts  ;'  man- 
kind were  not  only  '  placed  in  a  more  disadvan- 
tageous condition  by  the  crime  of  our  first  pa- 
rents,' but  *  by  one  man  sin  entered  into  the 
world,  and  death  by  sin  ;  and  so  death  pass- 
ed upon  all  men,  for  that  all  have  sinned  ;' 
as  the  inspired  apostle  declares. 

II.  Again,  the  argument  of  our  author, 
from  our  confessed  ignorance  of  what  a  reve- 
lation might  be  expected  to  contain,  and  of 
what  particular  offices  and  duties  might  be 
assigned  to  a  Divine  Mediator,  is  just  as  valid 
when  applied  to  the  true  view  of  the  media- 
torial grace  of  Christ,  as  we  conceive  it  to  be 
revealed  in  Scripture  (alw^ays  supposing  we 
are  right  in  that  view)  as  to  the  hmited  view 
to  which  he  actually  applies  it.  The  hope 
which  the  order  of  Providence  suggests  of 
the  moral  consequences  of  sin  being  in  some 
way  remedied  under  God's  government,  re- 
mains as  it  does.  The  inefficacy  of  mere 
repentance  and  reformation,  as  apparent  from 
the  course  of  natural  things,  remains  as  it 
19* 


214  WILSON'S    ANALOGY. 

does.  The  intervention  of  Christ  as  the 
great  Mediator,  by  his  one  vicarious  propitia- 
tion and  atonement,  remains  as  it  does.  If, 
then,  the  effects  of  this  mighty  sacrifice  are 
not  merely  the  ^  procuring  our  repentance  to 
be  accepted,  and  the  putting  us  in  a  capacity 
of  salvation,'  but  the  actual  gift  of  pardon, 
justification,  and  a  title  to  eternal  life,  by 
faith  only — the  inference  is  as  firm,  and  the 
analogy  as  clear,  as  in  the  present  case.  The 
reasoning  is  even  more  close,  if  the  facts,  as 
we  contend  they  do- — that  is,  the  real  state 
of  man,  the  positive  benefits  received  by  the 
sincere  believer,  and  the  decisive  testimony 
of  Scripture  on  the  subject  —  bear  us  out. 

III.  Nor  can  we  discern  any  gap  in  the 
argument,  concerning  faith  being  the  instru- 
ment of  receiving  Jesus  Christ  as  the  great- 
est gift  of  God  —  if  faith  be  interpreted  in 
that  higher  and  transcendent  sense  in  which 
we  have  put  it.  The  reasoning  stands  just 
as  it  does.  Only  at  present  it  applies  to  a 
general  indiscriminate  belief  in  the  truths  of 
revelation  ;  and,  in  the  case  as  we  would 
propose  it,  it  would  embrace  a  particular, 
personal,  holy,  affectionate  obedience  of  the 


WILSON'S    ANALOGY.  215 

heart  to  the  testimony  of  God  to  his  Son, 
and  to  life  in  Him.  If  objections  are  in- 
valid or  frivolous  against  the  first,  much 
more  must  they  be  so  against  the  second. 

IV.  In  like  manner,  the  admirable  reason- 
ing of  our  author,  from  the  clear  and  particu- 
lar analogy  of  nature,  that  a  moral  govern- 
ment is  going  on  in  the  world,  and  will  be 
completed  in  a  future  life  —  a  government  in 
which  every  one  shall  be  punished  or  reward- 
ed according  to  his  works — loses  no  part  of 
its  force,  if  the  grace  of  God,  and  the  fruits 
of  faith  flowing  from  it,  are  included  in  the 
notion  of  the  deeds  of  the  righteous  to  which 
the  reward  of  endless  life  shall  be  assigned. 
All  depends  on  the  primary  question,  What 
is  the  real  docti'ine  of  Scripture  on  the  point? 
Assuming  this,  which  we  are  obliged  to  do 
for  the  sake  of  argument,  we  must  say,  we 
can  see  no  different,  or  stronger  objections 
against  a  moral  and  righteous  government 
under  the  Christian  dispensation  being  now 
carrying  on,  if  the  true  view  of  the  character, 
and  works,  and  piety,  and  humility,  and  other 
attendant  virtues  of  the  believer  in  Christ  be 
taken  into  the  account  of  his   general   good 


216  WILSON'S    ANALOGY. 

deeds,  than  if  the  historical  faith,  and  feeble 
penitence,  and  defective  motives,  and  partial 
morality  of  the  external  Christian  be  mainly 
regarded.  On  the  contrary,  the  argument 
gains  incomparably  in  strength  and  exactness, 
if  the  Scriptural  hypothesis  be  adhered  to. 

V.  Again,  the  full  doctrine  of  the  opera- 
tions of  the  Holy  Ghost,  in  the  sense  we  have 
given  to  it,  is  just  as  reconcilable  with  all  we 
see  in  the  order  of  nature  and  just  as  free 
from  any  valid  objections,  as  that  aid  and 
assistance  to  good  men  is,  to  which  our  au- 
thor chiefly  restricts  it.  It  is  no  more  con- 
trary to  any  conceptions  or  expectations  we 
might  have  formed  of  Christianity,  to  find  in 
it  a  provision  for  restoring  our  corrupted  na- 
ture by  an  effective  renewal,  than  to  aid  it 
only  by  less  supplies  of  light,  and  strength, 
and  consolation.  The  mystery  of  the  Spirit's 
operations  is  the  same  in  both  cases — the 
danger  of  enthusiastic  pretensions  the  same — 
the  manner  of  recovering  man  by  the  revela- 
tion of  a  Divine  Sanctifier,  the  same  —  the 
obligations  we  owe  to  the  Holy  Spirit,  in  the 
relation  he  stands  in  to  us,  the  same.  We 
mean  the  same  in  kind  —  open  to  no  other 


WILSON'S    ANALOGY.  217 

objections  ;  proceeding  on  the  same  sort  of 
scheme.  Indeed  Butler  actually  uses,  at 
times,  as  we  have  had  occasion  to  state,  the 
strongest  language  that  could  be  required, 
and  quotes  once  the  expression  of  our  Sa- 
viour, '  Except  a  man  be  born  of  the  Spirit, 
he  cannot  see  the  kingdom  of  heaven.'  He 
needed  only  to  have  pursued  out  these  ad- 
missions, and  incorporated  them  into  his  di- 
gest of  the  Christian  code,  in  order  to  have 
discharged  the  entire  measure  of  his  duty  of 
a  theological  instructer. 

VI.  The  observations  also,  excellently 
acute  as  they  are,  which  Butler  makes  on 
the  system  of  means  working  to  various  high 
ends,  and  on  the  moral  discipline  and  proba- 
tion which  the  state  of  things  in  this  world 
constitutes  to  the  Christian,  would  retain  all 
their  fitness,  and  would  conclude  as  strongly, 
if  the  spiritual  nature  of  real  obedience  and 
love  to  God,  and  of  the  peace  and  consola- 
tion inspired,  as  we  conceive,  by  the  Gospel, 
had  been  in  his  view,  as  they  do  now.  The 
force  of  habits,  the  progress  men  make  from 
one  degree  of  character,  and  one  capacity  of 
excellence  to  another  —  the  discipline  arising 


218  WILSON'S    ANALOGY. 

from  the  wickedness  of  the  world,  and  the 
trials  to  which  piety  and  virtue  are  exposed 
— the  attainment  of  states  of  mind,  and  mea- 
sures of  knowledge  and  goodness  by  these 
means,  which  could  scarcely  have  been  con- 
ceived of  in  the  first  stages  of  the  progress 
— the  preparation  for  future  happiness  and 
security  thus  gradually  made — the  influence 
of  our  present  trials  on  our  future  condition, 
in  a  way  of  natural  consequence — these,  and 
many  other  of  our  author's  finest  remarks 
will  stand,  whichever  system  of  morals  and 
consolation  we  adopt.  They  apply,  however, 
with  double  propriety,  if  we  retain  the  higher 
standard  of  love,  obedience,  self-denial,  watch- 
fulness, and  peace.  Their  force  is  thus  aug- 
mented. The  occasions  for  them  are  more 
striking ;  whilst  the  difficulties  remain  for 
substance  the  same. 

VII.  The  only  plausible  objection  which 
we  can  suppose  to  be  offered  to  the  view  of 
the  Christian  scheme,  as  a  scheme  of  grace 
is,  that  it  presents  the  Almighty  as  unequal 
in  the  distribution  of  his  gifts.  For,  undoubt- 
edly, if  the  real  corruption  and  disorder  of 
mankind  by  the  fall  be  what  we  have  stated — 


WILSON'S    ANALOGY.  219 

if  the  remaining  powers  of  natural  religion  be 
so  feeble  and  inefficient — if  the  operations  of 
the  Holy  Ghost  be  so  mighty  and  distinguish- 
ing—  if  the  blessings  flowing  from  the  media- 
tion and  sacrifice  of  Christ  be  so  exuberant 
— if,  finally,  the  standard  of  Christian  love 
and  holiness  be  so  high  —  then  it  follows  that 
man  does  not,  in  fact,  begin  with  God  in  the 
application  and  reception  of  the  blessings  of 
Christ,  but  God  begins  with  man  ;  then  it 
follows,  that  salvation  is  wholly  of  grace,  and 
not  of  human  effort  and  choice  in  any  degree  : 
and  thus  we  arrive  at  the  necessary  confes- 
sion, that  there  is,  in  the  Gospel,  a  special 
gift  and  collation  of  effectual  grace,  previous 
to  any  saving  effects  being  derived  from  the 
death  of  Christ.  And  this  confession  we 
scruple  not  to  make.  There  is  such  a  thing 
as  the  special  and  effectual  grace  of  God. 
We  do  ascribe  to  Almighty  God  all  the  will 
and  the  power  which  we  have  to  do  any 
thing  that  is  good.  We  do  acknowledge, 
that  not  only  the  means  of  salvation  in  the 
sacrifice  of  Christ,  are  of  God  ;  that  not  only 
the  offers  of  salvation  in  the  doctrine  of  the 
Gospel  are  of  God  ;  but  that  also  the  grace 


220  WILSON'S    ANALOGY. 

to  accept  these  offers — -the  grace  wliich  illu- 
minates,  and   persuades,   and   converts,  and 
sanctifies,  and  consoles  —  is  of  God.    A  mys- 
tery this,  which   we  attempt  not  to  fathom  ; 
but  the  practical  use  of  which  we  may  clear- 
ly discern.     For,  as  this  doctrine  is  never  so 
stated   as  to  lessen  the  responsibility  of  man, 
supersede  the  use  of  means,  weaken  the  duty 
of  every  one  who  hears  the  gospel,   to  repent 
and  obey  it ;  or  excuse,  in  the  slightest  mea- 
sure,  the  guilt  of  impenitence  and  disobedi- 
ence ;  so  it  manifestly  tends  to  deep  humility 
of  mind   under  a   sense  of  our  helplessness 
and  misery  5    to   entire   renunciation  of  our 
own  presumptuous  and  unaided    efforts,   and 
to   simple  dependence   on  the  influences  of 
grace,   to  enable  us  to  comply  with  the  calls 
of  the   Gospel  as  addressed  to  us.     That  is, 
it  puts  us  in   the  attitude  of  suppliants.     It 
makes  our  feelings  correspond  with  our  real 
situation.     It  guards  us  against  false  refuges, 
and    directs    us   to   the    true  one.      And   it 
teaches  us  to  ascribe  the  glory  of  all  we  do, 
where  alone  it  is  becoming,   to  the  gracious 
will   and   mercy  of  our  compassionate   God 
and  Father. 


WILSON'S     ANALOGY.  221 

And  surely  the    objection    raised   against 
this   inequahty   of  the  Divine  gifts,   may  be 
moderated  at  least,  and  silenced,  by  the  very 
same  arguments  which  our  author  so  solidly 
employs  on  similar  subjects.     We  obviously 
see,   in  the  order  of  natural  Providence,  this 
inequality  ;  that  is,  some  men  have  advanta- 
ges, opportunities,   instructions,  means  of  at- 
taining  benefits,    endowments   of  mind    and 
body,  facilities  in  their  moral  trial  and  proba- 
tion, which  others  have  not.     The  diversity 
of  cases  is   infinite.     The   general  laws   by 
which  they  are  produced,  are  to  us  unknown. 
The  speculative   difficulties  of  comprehend- 
ing the   scheme  of  things  in  which  they  are 
found,  are  insuperable.     Still  things  are   as 
they  are  ;  and  all  thoughts  of  harshness  and 
severity  are   excluded   by  recollecting,  that 
every  one  shall  be  judged  at  last  by  an  infi- 
nitely gracious  Creator,  who  will  not  require 
of  any,  more  than  what  was  committed  to  his 
trust.     '  Shall  not  the  Judge  of  all  the  earth 
do  right,'   is  the  question   applicable  to   the 
more  profound  mystery  involved  in  the  Scrip- 
tural account  of  our  salvation,   as  well   as  to 
the  ordinary  irregularities  of  the  gifts  of  Pro- 
20 


222  WILSON'S     ANALOGY 

vidence,  as  defended  by  our  author.  We 
cannot  reasonably  expect  the  sanie  measure 
of  information  concerning  God's  proceedings, 
as  concerning  our  own  duty.  The  reasons 
of  the  collation  of  grace  are  with  God  ;  the 
duty  of  seeking  that  grace,  on  the  assured 
promise  that  we  shall  obtain  it,  is  with  us. 
The  inequalities  in  the  Divine  gifts  is  a  se- 
cret of  the  Almighty  ;  the  improvement  and 
right  use  of  the  abundant  measure  of  these 
gifts  which  we  severally  possess,  is  the  obvi- 
ous province  of  man.  If  the  statement  of 
the  Christian  scheme,  which  we  are  defend- 
ing, be  scriptural,  the  argument  from  analogy 
moderates  and  silences  all  objections  which 
are  made  against  it,  to  every  fair  and  con- 
siderate mind.  Wc  say  moderates  and  si- 
lences them  ;  for  it  does  not  undertake  to 
answer  them.  The  case,  for  any  thing  we 
know,  admits  not  of  a  satisfactory  explana- 
tion to  finite  creatures  like  us,  at  least  in  the 
very  small  part  of  it  as  yet  revealed. 

VIII.  Nay,  further,  if  the  profound  and 
incomprehensible  subject  of  the  Divine  pre- 
science and  predestination  should  be  con- 
sidered as  springing  from  the  topic  which  we 


WILSON'S    ANALOGY.  223 

have  just  been  noticing,  as  it  undoubtedly 
does  in  one  form  or  other,  and  as  the  articles 
of  the  Reformed  Churches  explicitly  make 
it  to  do ;  the  very  same  arguments  which 
Butler  employs  to  guard  against  the  fatal 
consequences  deduced  from  the  doctrine  of 
philosophical  necessity,  are  applicable  to  any 
dangerous  consequences  which  might  be 
drawn  from  it.  The  Scriptural  doctrine  of 
predestination  (without  determining,  too  mi- 
nutely, what  that  doctrine  is,  for  which  this 
is  not  the  place)  no  more  excludes  or  weak- 
ens deliberation  on  our  part,  choice,  the  use 
of  means,  the  acting  from  certain  principles 
to  certain  ends,  than  the  opinion  of  necessity 
does.  If  the  argument  of  analogy,  from  the 
facts  of  God's  natural  providence  and  govern- 
ment, silences  the  difficulties  or  abuses,  call 
them  which  you  please,  which  spring  from 
the  scheme  of  necessity  ;  much  more  does  it 
silence  the  difficulties  which  are  sometimes 
linked  on  the  doctrine  of  predestination — a 
doctrine,  on  all  interpretations  of  it,  essen- 
tially milder  and  more  intelligible  than  neces- 
sity, and  resting  on  totally  different  principles. 
If,  for  example,  a  child  who  should  be  edu- 


224  WILSON'S    ANALOGY. 

cated  by  a  Necessarian  to  imagine  that  he 
was  not  a  subject  of  praise  or  blame,  because 
he  could  not  act  otherwise  than  he  did,  is 
refuted  by  matter  of  fact,  by  the  inconvenien- 
ces he  brings  on  himself  and  occasions  oth- 
ers ;  and  is  thus  taught  by  experience,  that 
his  applying  this  scheme  of  necessity  to  prac- 
tice and  common  life,  is  reasoning  inconclu- 
sively from  his  principles,  even  supposing 
them  to  be  true  ;  how  much  more  ought  the 
man  who  should  deduce  the  Hke  pernicious 
inferences  from  the  doctrine  of  predestina- 
tion, to  consider  himself  as  refuted  by  matter 
of  fact,  and  be  taught  that  he  reasoned  in- 
conclusively in  applying  his  principles  to  com- 
mon life  ?  For  the  Divine  predestination,  as 
revealed  in  the  Scriptures,  is  not  a  blind  fate, 
or  necessity ;  but  the  prescience  and  fore- 
ordination  of  events,  according  to  the  infinite 
wisdom,  goodness,  mercy,  and  power  of  the 
Sovereign  Lord  and  Father  of  all.  The 
truth  is,  that  on  either  scheme  the  application 
of  the  rule  of  the  divine  will,  to  our  duties  in 
life,  is  false,  dangerous,  and  contrary  to  the 
whole  analogy  of  God's  government  over  us, 
as  reasonable  and  accountable  beings.     On 


WILSON'S    ANALOGY.  225 

either  scheme,  or  notwithstanding  either 
scheme,  it  remains,  as  our  author  well  ob- 
serves, a  fixed  and  fundamental  truth,  that 
*  God  will  finally,  and  upon  the  whole,  in  his 
eternal  government,  render  his  creatures  hap- 
py or  miserable,  by  some  means  or  other,  as 
they  behave  well  or  ill.' 

IX.  The  practical  difficulties  which  still 
remain,  and  which  must  remain,  on  these  and 
similar  points,  are,  lastly,  capable  of  being 
entirely  relieved  or  silenced,  by  carrying  on 
the  admirable  arguments  of  the  bishop  on  the 
ignorance  of  man,  and  the  incomprehensi- 
bility of  the  vast  scheme  of  the  divine  govern- 
ment to  him,  in  his  present  state.  Christianity 
is  obviously  a  plan  only  partially,  very  partially 
revealed.  We  see  but  a  small  part  of  God's 
ways  in  his  natural  providence,  and  we  see 
still  less  of  them  in  his  supernatural  and  stu- 
pendous revelation  of  grace.  The  very  things 
which  we  think  irregularities  and  defects, 
may,  for  ought  we  know,  be  instances  of  sur- 
prising goodness  and  wisdom.  The  relations 
of  each  circumstance  which  now  puzzles  us, 
may  stretch  beyond  us  infinitely,  and  be  con- 
nected with  events,  past,  present  and  future, 
20* 


226  WILSON'S     ANALOGY. 

in  an  endless  series.  The  difficulties  which 
press  upon  religion,  arise  chiefly  from  our 
presumption  in  wishing  to  understand  and 
reconcile  God's  acts  and  will ;  not  from  our 
inability  to  discern  the  path  of  our  own  duty. 
Our  obligations  are  clearly  set  before  us  ;  it 
is  the  divine  government  and  purposes  which 
are  not  clear  to  us.  And  surely  the  deplo- 
rable and  pitiable  ignorance  in  which  we  find 
ourselves,  as  to  the  order  of  things  in  the 
natural  world,  may  reconcile  us  to  the  con- 
sequences of  the  same  ignorance,  as  to  the 
order  of  things  in  religion.  It  is  one  chief 
act  of  faith,  thus  to  bow  before  the  majesty 
of  God;  and  it  is  one  distinct  test  of  humility, 
to  be  willing  so  to  do.  They  offend  equally 
against  both  these  Christian  graces,  who, 
on  the  one  hand,  deny  or  explain  away  the 
divine  prescience  and  fore-ordination,  under 
the  notion  of  preserving  man's  free-agency 
and  responsibility ;  or  who,  on  the  other, 
weaken  or  undermine  man's  reasonable  and 
accountable  nature,  on  the  plea  of  magnify- 
ing the  grace  of  God.  They  offend  equally 
against  faith  and  humility,  who  either  wholly 
conceal  the  mysteries  of  religion,  with  the 


WILSON'S    ANALOGY.  227 

view  of  preventing  the  abuse  of  them,  or  who 
obtrude  and  overstate  them,  on  the  pretence 
of  discharging  the  calls  of  gratitude,  and  aba- 
ting the  confidence  of  man.  The  depth  of 
human  ignorance  should  be  ever  impressed 
on  our  minds,  when  we  advance  a  step, 
either  in  maintaining  or  impugning  any  doc- 
trines which  relate  peculiarly  to  the  ever- 
blessed  God.  The  rule  of  Scripture  —  its 
terms,  its  spirit ;  the  proportion  in  which  dif- 
ferent truths  are  stated,  the  bearings  and 
relations  of  them  to  each  other  ;  the  conse- 
quences deduced  from  them  ;  the  manner  in 
which  they  represent  man  ;  and  the  charac- 
ter and  attributes  which  they  ascribe  to  al- 
mighty God,  should  all  be  scrupulously  ad- 
hered to.  Our  ignorance  enjoins  this  implicit 
submission.  And  in  this  temper  the  scheme 
of  Christianity,  as  we  conceive  of  it,  is  open 
to  no  more  difficulties  than  the  scheme  of  it, 
as  stated  by  Bishop  Butler.  The  argument 
from  analogy  covers  either.  And  the  only 
question  that  fairly  remains,  is,  which  ap- 
proaches the  nearest  to  the  Holy  Scriptures? 
And  on  this  question  we  cannot  think  any 
doubt  would  long  harass  a  candid  mind,  if 
20** 


228  WILSON'S    ANALOGY. 

prejudice  and  prepossession  were  laid  aside 
and  the  study  of  the  human  heart,  and  prayer 
for  divine  illumination,  were  connected  with 
the  examination  of  the  Sacred  Volume. 

But  it  is  time  for  us  to  draw  to  a  close  this 
too  much  extended  Essay.  We  are  far  from 
flattering  ourselves  that  we  shall  succeed  in 
persuading  our  readers,  generally  of  the  truth 
of  all  we  have  advanced.  In  the  first  divi- 
sion of  the  Essay,  indeed,  we  can  anticipate 
but  one  opinion.  The  admiration  of  the 
genius  of  Butler  is  a  national  sentiment ;  and 
if  we  have  at  all  succeeded  in  expressing,  in 
a  shorter  compass,  his  main  arguments,  we 
shall  not  be  thought  to  have  written  unneces- 
sarily, at  least  for  the  young.  On  the  connex- 
ion, also,  of  the  argument  from  analogy  with 
the  other  branches  of  the  Christian  evidence, 
we  hope  we  have  advanced  nothing  which 
will  be  thought  open  to  controversy.  It  is  in 
the  latter  part  of  the  Essay  where  we  ex- 
press our  difference  of  opinion  from  our  great 
author,  on  the  scheme  and  bearing  of  Chris- 
tianity, that,  we  must  expect  opponents.  The 
case  cannot  be  otherwise.  Indeed,  fair  and 
manly  discussion  in  the  temper  which  Chris- 


WILSON'S    ANALOGY.  229 

tianity  inspires,  is  far  from  being  unfriendly 
to  the  interests  of  truth.  A  calm  and  un- 
meaning acquiescence  is  much  more  so.  Tor- 
por precedes  death.  We  are  exhorted  to 
*  contend  earnestly  for  the  faith  once  deliver- 
ed to  the  saints ;'  and  this  exhortation  im- 
plies material  differences  of  judgment  amongst 
professed  Christians.  Let  me  only  earnestly 
recommend  that  charity  on  questions  really 
doubtful,  and  that  zeal  and  fervour  on  points 
of  fundamental  import,  which  the  whole  ten- 
dency of  the  work,  which  we  have  been  en- 
deavouring to  illustrate,  strongly  enforces. 
We  are  placed  in  this  world  in  a  mysterious 
and  progressive  state  of  things.  Darkness 
and  ignorance  hang  over  much  of  our  path. 
Charity  is  therefore  our  peculiar  duty  in  such 
circumstances.  Even  the  truths  most  directly 
practical  and  fundamental,  touch  on  others 
which  are  less  clearly  revealed.  To  attain 
uniformity  of  opinion  on  all  subordinate  points, 
is  a  hopeless  pursuit.  The  education  of  differ- 
ent men,  their  prejudices,  their  various  talents 
and  advantages — the  party-spirit,  the  unfa- 
vourable habits,  and  the  defective  measures 
of    religious    attainments   which    are    found 


230  WILSON'S    ANALOGY. 

amongst  them — the  mere  ambiguity  of  lan- 
guage will  constantly  occasion  a  diversity,  a 
great  diversity  of  judgments.  The  only  heal- 
ing measures  in  the  midst  of  these  disorders, 
is  the  spirit  of  love — love  which  rejoices  to 
hope  the  best  of  others,  which  interprets  favour- 
ably doubtful  matters,  which  seeks  the  real 
welfare  and  happiness  of  all  —  love  which 
bears  and  forbears,  which  reconciles  and  sof- 
tens, which  unites  and  binds  together,  which 
consoles  and  blesses  the  hearts  where-  it 
reigns.  It  is  by  this  divine  principle  that  we 
shall  most  dispose  persons  of  various  senti- 
ments to  act  in  concert  with  us.  It  is  this 
which  neutralizes  and  disarms  opposition.  It 
is  this  which  tends  both  to  lessen  the  amount 
of  our  differences,  and  to  take  away  almost 
all  the  evil  of  those  which  remain.  Persons 
who  cannot  altogether  think  alike,  may  join 
in  mutual  love  and  good-will  —  may  act  as 
one  in  points  out  of  controversy  —  may  grant 
cheerfully  the  freedom  of  judgment  which 
they  themselves  require  —  may  aim  at  nar- 
rowing, instead  of  extending  and  widening 
the  grounds  of  separation  ;  and  may  beheve 
others  to  be  guided  by  a  similar  conviction 


WILSON'S     ANALOGY.  231 

with  themselves.  It  is  surprising  how  rapidly 
controversies  would  die  away,  if  this  course 
were  pursued  !  The  questions  on  which  real 
Christians  substantially  agree,  are  infinitely 
more  important  to  them,  and  more  clear  in 
themselves,  than  those  on  whicli  they  differ. 
Let  us  then  reserve  our  zeal  and  fervour  for 
these  uncontested  matters.  They  demand 
all  our  concern  —  all  our  time  —  all  our  care. 
It  is  the  magnifying  of  other  points,  beyond 
all  reason,  and  beyond  Scripture,  which  has 
occasioned  the  divisions  in  the  church.  Let 
it  be  one  effect  of  the  study  of  Bishop  But- 
ler, to  moderate  our  opinion  of  our  own 
knowledge  and  attainments,  and  to  direct  our 
efforts  and  zeal  into  their  only  safe  channel. 
Humility  is  the  proper  effect  of  reading  such 
an  author.  We  shall  thus  present  the  fairer 
face  of  Christianity  to  such  as  doubt  of  its 
truth.  The  eloquence  of  a  consistent,  be- 
nevolent temper  and  life  is  never  without  its 
effect.  If,  indeed,  Christianity  is  robbed  of 
its  characteristic  glories,  and  its  doctrines 
and  morals  are  gradually  reduced  to  the 
standard  of  a  corrupt  world,  there  is  nothing 
left  to  contend  about.     No  charity  can  hope 


232  WILSON'S     ANALOGY. 

well  of  such  a  religion.  But  when  the  pecu- 
liar truths  of  revelation  are  sincerely  retained, 
and  the  main  doctrines  and  duties  flowing 
from  the  sacrifice  of  our  Lord  Jesus  Christ 
and  the  influences  of  his  Spirit,  are  insisted 
on,  then  it  is  that  the  correspondent  temper 
and  behaviour  are  naturally  required,  and 
become  so  incomparably  important.  The 
most  formidable  objection  against  religion, 
practically  speaking,  is  the  defective  conduct 
of  those  who  profess  it.  The  light  of  a  holy 
example  shines  around.  The  infidel  must 
be  at  times  struck  with  the  contrast  between 
the  obvious  benevolence  and  friendliness,  the 
self-denial  and  activity  of  the  true  Christian, 
and  the  selfishness,  pride,  and  indolence  of 
a  worldly  person.  The  amiableness  and  use- 
fulness of  the  one,  is  in  deep  contrast  with 
the  repulsive  and  self-indulgent  tone  of  the 
other.  The  effect  of  this  contrast  is  una- 
voidable.. The  infidel  and  sceptic  know  the 
human  passions  too  well,  not  to  estimate  in 
some  measure  what  must  be  the  force  of  the 
principles  which  can  overcome  them.  In 
this  peaceful  victory  of  holiness  and  truth  let 
us  persevere.    The  acknowledged  excellence 


WILSON'S     ANALOGY.  233 

of  our  conduct  will  add  incomparably  to  the 
evidences  which  we  gather  from  Butler,  or 
other  writers,  when  we  are  called  on  to  state 
them  in  argument.  The  spirit  of  love  will 
dispose  an  adversary  to  listen  to  a  calm  de- 
fence of  our  faith.  All  arrogance  —  all  airs 
of  superiority  —  all  harshness  of  manner — 
all  over-statements  will  be  banished  from  our 
friendly  and  affectionate  efforts,  and  the  path 
of  truth  be  smoothed  and  rendered  inviting. 
Indeed  all  the  stupendous  doctrines  of  Chris- 
tianity are  designed  to  form  us  to  that  tem- 
per of  gratitude  to  God,  and  of  benevolence 
to  man,  from  which  the  conduct  we  are  re- 
commending immediately  flows.  And  it  is 
one  main  recommendation  of  those  doctrines, 
in  their  simple  and  native  vigour,  as  we  have 
endeavoured  to  state  them,  that  they,  and 
they  only,  produce  the  uniform  Christian 
temper.  Without  this  seal  and  confirmation 
of  the  truth,  all  our  reasonings,  however  con- 
clusive, will  fail  of  convincing.  With  it,  the 
weakest  and  most  defective  statement  of  the 
grounds  of  our  faith,  will  often  succeed.  Re- 
ligion is  not  so  much  a  matter  of  intellectual 
efibrt,  as  of  the  obedience  of  the  heart  and 


234  WILSON'S    ANALOGY. 

affections.  Christianity,  in  all  its  discoveries, 
and  duties,  and  promises,  is  so  adapted  to  the 
state  and  wants  of  man,  that  it  can  only  be 
rejected  when  there  is  an  inward  aversion  to 
goodness.  The  form  of  argument  which  that 
aversion  may  assume,  has  been  sufficiently 
refuted  a  thousand  limes.  The  last  resources 
of  it  are  cut  off  by  the  process  of  analogical 
reasoning  so  admirably  adopted  by  Butler. 
Let  this  alienation  of  mind  be  overcome,  and 
man  falls  prostrate  in  adoration  at  the  foot  of 
the  cross.  The  doctrines  of  the  Gospel  suit 
and  meet  his  feelings  and  necessities.  The 
evidences  of  it  are  admitted  to  have  their  true 
force.  The  fruits  of  holiness  and  consolation 
soon  begin  to  appear  ;  and  these  fruits  in  the 
convert  to  the  faith,  being  in  harmony  with 
the  same  effects  in  the  temper  and  spirit  of 
bis  instructer,  attest  the  identity  of  religion, 
and  increase  in  both  of  them  the  happy  as- 
surance that  they  have  found  the  supreme 
good  of  man  —  the  real  spring  of  truth  and 
felicity — the  undoubted  revelation  of  the  di- 
vine will  —  the  exuberant  source  of  pardon, 
peace,  and  holiness  —  the  most  amazing  dis- 
covery of  the  mercy  and  grace  of  God — the 


WILSON'S    ANALOGY.  235 

correspondent  parts  of  that  vast  scheme  which 
is  impressed  with  the  same  features  in  the 
works  of  nature  and  of  grace,  and  which  are 
the  pledge  and  guide  to  the  eternal  rest  and 
joy  of  heaven. 


